Midrash sur Les Proverbes 6:37

And these are the names of the Sons of Israel that came into Egypt with Yaakov, every man came with his household – There it is written (Mishlei 13, 24): “He who spares the rod hates his son; but he who loves him disciplines him in his youth.” Ordinarily in the world, if a person says to his friend: “So-and-so hit your son”, he would be ready to reduce his livelihood. And why is it taught “ He who spares the rod hates his son”?! In order to teach you, that anyone who refrains from disciplining his son in the end causes him to fall into evil ways and will hate him. This is what we have found with Yishmael, who behaved wickedly on Avraham his father but did not rebuke him, with the result that he fell into evil ways and he hated him and he left from his house with nothing. What did Yishmael do when he was fifteen years old? He started to bring idols from the market and he would play with them and worship them as he had seen others do, immediately (Bereishit 21, 9) “And Sarah saw the son of the Egyptian Hagar that she had given birth for Avraham was fooling around etc…” And there is no fooling except for idol worship, like that it says (Shemot 32,6): And they rose up to fool around. Immediately (Bereishit 21,10): And she said to Avraham , Send out this maid-servant and her son, perhaps my son will learn from him. Immediately, (Bereishit 21,11) And this thing was very bad in the eyes of Avraham etc...on account of his son because he had become evil. (Bereshit 21,12) And G-d said to Avraham, do not let it be evil in your eyes etc... From here you can learn, that Avraham was secondary to Sarah in prophecy, following on, (Bereishit 21,14): And Avraham got up in the morning and he took bread and a bottle of water, to teach you, that he hated Yishmael because of his evil ways, and sent him and his mother Hagar empty-handed and expelled them from his house because of this. Do you really think that Avraham, of whom it is written (Bereishit 13,2): And Avraham was very rich in cattle etc... that he would send his wife and his son from his house empty-handed, without clothes or means of a livelihood?! Rather, this is to teach you, since he turned evil, he stopped thinking about him. What was his end? After he had been expelled, he sat at the cross-roads and was a bandit, as it says (Bereishit 16,12): And he was a wild man. And similar to this (Bereishit 25,28): And Yitzchak loved Esav, therefore he turned to evil ways, because he was not rebuked, like we were taught: Five transgressions the evil Esav transgressed on that day: He seduced an engaged lady, and killed a man, denied resurrection, and rejected the fundamentals of religion and spurned his birthright, that he desired the death of his father, and sought to kill his brother, as it says (Bereishit 27,41):May the days of mourning for my father be brought close etc.. And he forced Ya'acov to flee from his father. And he even went with Yishmael, to learn from his evil ways and to add to his wives, as it says (Bereshit 28,9): And Esav went to Yishmael. Similarly with David, that he did not rebuke or chastise his son Avshalom, he turned to evil ways and sought to kill his father, and he lay with concubines, and becoming the cause if his wandering, bare-footed and crying, and many thousands and myriads of Israelites were slaughtered, and he caused much suffering upon them which did not end. As it is written (Psalms 3,1): A song of David, when he fled from Avshalom his son, just as it was written after (Psalms 3,2) How great in number have my enemies become etc. And cultural evil is harsher on one's home than the war of Gog and Magog, for regarding the war of Gog and Magog it says: (Tehilim 2:1) "Why do the nations stir?" and later it is written: (Tehilim 3:2) "God, how many my enemies are!" And similarly David behaved with Adoniyah, he did not beat him in punishment, and did not get angry at him, and therefore he left to cultural evil, as is written: (Kings 1 1:6) "And his father never scolded him...and she bore him after Avshalom." Wasn't Avshalom the son of Maacha, while Adoniyahu was the son of Chagit? What does it mean, "she bore him after Avshalom"? Instead- since he [Avshalom] left to cultural evil, and his father never beat him, and it is written about Adoniyahu "his father never scolded him," he too left to cultural evil, and therefore it is written: "and she bore him after Avshalom." (Proverbs 13:24) "But he who loves him disciplines him in his youth" refers to the Holy Blessed One, who loves Israel, as it is written (Malachi 1:2) "I have loved you, says God," who increases their suffering. One can find three good gifts that the Holy Blessed One gave to Israel, and they were each given only by means of suffering: the Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: (Psalms 94:12) "How lucky is the man who You discipline, God, and to whom You teach Your Torah." The Land of Israel, as it is written: (Deuteronomy 8:5) "Bear in mind that the LORD your God disciplines you just as a man disciplines his son." What is written next? (Deuteronomy 8:7) "For the LORD your God is bringing you into a good land..." The World to Come, as it is written: (Proverbs 6:23) "For the commandment is a lamp, the teaching is a light, and the way to life is the rebuke that disciplines." And when anyone rebukes his son, the son increases his love for his father, and he honors him, as it is said: (Proverbs 29:17) "Discipline your son and he will give you peace." And it says: (Proverbs 19:18) "Discipline your son while there is still hope." And he increases his love for him, as it says: "But he who loves him disciplines him early," meaning because he disciplines him early, therefore he loves him. You find that Abraham disciplined Isaac his son and taught him Torah and guided him in his ways, as is written about Avraham: (Genesis 26:5) "In return for Avraham's obedience to my voice" and it is written: (Genesis 25:19) "These are the descendants of Isaac, son of Abraham," which teaches you that he was similar to his father in all ways- in beauty, in wisdom, in wealth, and in good deeds. You should know that he [Isaac] was thirty-seven years old when his he was bound by his father, and it is written: (Genesis 24:1) "And Abraham was old, advanced in age" and yet he bound him and positioned him like a lamb, and he did not refuse. Therefore: (Genesis 25:5) "Abraham gave all that he had to Isaac," Which is to say, "he who loves him disciplines him early." In the same manner, Isaac would discipline Jacob early, for Isaac taught him Torah and disciplined him in his house of study, as it says: (Genesis 25:27) "but Jacob was a mild man who stayed home." And he learned what his father taught him, and then he separated from his father and hid in the house of Ever to study Torah. Therefore he merited blessing and inherited the land, as it says: (Genesis 27:1) "Jacob lived in the land of his father's residence, in the land of Canaan." And even our Patriarch Jacob disciplined his sons, and beat them and taught them his ways, so that none of them would be disposable, as it is written: (Exodus 1:1) "These are the names of the sons of Israel who arrived to Egypt..." The verse equates them all to Jacob, for they were all righteous as he had been. This resolves: "But he who loves him disciplines him early."

(Numb. 5:12),¹Neither the Buber nor the traditional Tanhuma have a parashah, the beginning of which coincides with the beginning of Naso (Numb. 4:21-7:89) from the annual cycle. Such a parashah is also missing in other sources for the so-called “triennial cycle.” See B.Z. Wacholder, “prolegomenon,” in The Bible as Read and Preached in the Old Synagogue, by Jacob Mann (“Library of Biblical Studies”; New York: Ktav, 1971), p. LX. “If anyone has his wife go astray.” Let our master instruct us: When someone wanted to accuse his wife (of infidelity), how did he accuse her? Thus have our masters taught (in Sot. 1:4-5; 2:2-3.):²The Mishnah quotation has several variants from the standard text. See also TSot. 1:3-4. One accusing his wife brought her to the great court which was in Jerusalem, and they would alarm her in the way that they would alarm witnesses in capital cases.³See Sanh. 4:5. Then afterwards they would bring her up to the eastern gate, to the Gate of Nicanor, where they would purify birthing mothers and lepers and give drink to suspected adulteresses. A priest would bring an earthenware bowl⁴Gk.: phiale; Lat.: fiala. and put a half log of water into it from the basin. He would enter the Temple and turn to his right. Now a place was there one cubit square with a marble flagstone⁵Gk.: tabla (“tablet”); Lat.: tabula. and a ring fixed in it. He would raise it, take dust from underneath, and put it upon the water, as stated (in Numb. 5:17), “and some of the dust which is in the floor of the Tabernacle, [the priest shall put it into the water].” Then he would write the scroll (in the wording of Numb. 5:19), “If no one has slept with you […].” From here our masters have taught, “When one opens capital cases, one begins with [the case for] acquittal.” Then he writes further (in vs. 20), “And if you have gone astray […].” What is written after it (in vs. 21)? “May the Lord make you a curse […].” And so Solomon has said (in I Kings 8:31–32 // II Chron. 6:22–23), “Whenever one sins against his neighbor, and he gives him an oath for him to swear, then when he comes for the oath before Your altar in this house; You will hearken in heaven, take action, and judge Your servant, in order to condemn the wicked so as to set his conduct upon his own head and justify the righteous so as to render to him according to his righteousness.” (Numb. 5:28:) “But if the woman has not defiled herself [and is pure, she shall be guiltless and shall conceive seed].” If she was defiled, (according to Sot. 3:4; 5:1) she would not have finished drinking before her face turns green, her eyes protrude, and she is full of [swollen] veins. Then the priest says, “Take her out, take her out,” so that she does not defile the Temple court. Just as the water tests the woman, so does the water test the man, since it is stated [twice] (in Numb. 5:22 & 24), “And it (i.e., the water that causes the curse] shall go.” Just as she is forbidden to her husband, so is she forbidden to the lover, since it is stated [twice] (in Numb. 5:13 & 14), “she has defiled herself.”⁶The Gemara (Sot. 28a) explains these double usages more fully. Cf. also ibid., 26b. If, however, she drinks [the potion] and is found pure; then if she was barren, she is [now] visited (i.e., given conception).⁷Sot. 26a. If she used [to] give birth in pain, she [now] gives birth with tranquility; if she used [to] bear ugly [children], she [now] bears beautiful ones; [instead of] dark [children], she bears fair ones; [instead of] short [children], she bears tall ones; [instead of] females, she bears males. Thus it is stated (in Numb. 5:28), “But if the woman has not defiled herself [and is pure, she shall be guiltless and shall conceive seed].” The Holy One, blessed be He, said to Moses, “Write a section on the adulteress so that she may know which name the priest blots out for her⁸On the scroll of Numb. 5:23, where the priest put down the curses in writing and then rubbed them off into the bitter water. See also Sot. 2:4. and how it will be made public.”⁹Gk.: parresiazesthai. How is this shown? From what they have read on the matter (in Numb. 5:12), “If anyone has his wife go astray.” If she has merit, it suspends [the effect of the bitter water] a year or two or three.¹⁰The whole section comes from the Mishnah, but again there are several variants from the standard text. R. Simeon says, “Merit does not [suspend the effect of] the [bitter] water; for if you say so, you will be found postponing [the effect] for all women who drink it and spreading slander about undefiled women who have drunk it. [This slander] says, ‘They were [really] defiled, but the merit has suspended [the effect of the water] for them.’” R. Meir says,¹¹The traditional Mishnah text reads “Rabbi says.” “Really, the merit suspends the [effect of] the bitter water. If she was defiled, however, she will never again bear [children] and prosper but degenerate more and more, and in the end she will die of the same death, as stated (in Prov. 6:16), ‘Six things the Lord hates, and seven are an abomination for His soul.’” R. Jose the Galilean says,¹²Numb. R. 9:11. “[These] seven things were said about the adulteress. (Prov. 6:17:) ‘Haughty eyes,’ in that the adulterous woman raises her eyes to another man; and so it says (in Is. 3:16), ‘Because the daughters of Zion are haughty, and walk with extended neck and roving (mesakarot) eyes.’ That is an expression of untruth (sheker), in that she commits adultery with another man and becomes pregnant from him, and then lies and says to her husband, ‘I am pregnant from you.’ (Prov. 6:17, cont.:) ‘Hands that shed innocent blood,’ in that the adulterer goes in on condition that, if he is caught, he will kill or be killed. (Prov. 6:18:) ‘A heart devising wicked thoughts,’ in that the adulterer and the adulteress have thoroughly wicked thoughts all the time, when they sin in telling each other in which place and at what time. (Prov. 6:18, cont.:) ‘Feet quick (memaharot) to run to evil,’ in that they certainly are hastening (memaharim) to commit the sin. (Prov. 6:19:) ‘A false witness that spreads a lie,’ in that, if they are caught, they speak falsely and lie, when they swear and say, ‘We were talking about other things.’ (Prov. 6:19, cont.:) ‘And one that instigates a quarrel among brothers,’ in that all Israel are brothers, as it stated (in Ps. 122:8), ‘For the sake of my brothers and friends’; and in the case of one who commits adultery with his friend's wife, when her husband hears of it, he hates him. Moreover, this adulterer cannot look at [the husband]. Ergo, ‘and one that instigates a quarrel among brothers.’” Ergo, [there are] seven injurious things which the adulteress does.

(Numb. 5:12),¹Neither the Buber nor the traditional Tanhuma have a parashah, the beginning of which coincides with the beginning of Naso (Numb. 4:21-7:89) from the annual cycle. Such a parashah is also missing in other sources for the so-called “triennial cycle.” See B.Z. Wacholder, “prolegomenon,” in The Bible as Read and Preached in the Old Synagogue, by Jacob Mann (“Library of Biblical Studies”; New York: Ktav, 1971), p. LX. “If anyone has his wife go astray.” Let our master instruct us: When someone wanted to accuse his wife (of infidelity), how did he accuse her? Thus have our masters taught (in Sot. 1:4-5; 2:2-3.):²The Mishnah quotation has several variants from the standard text. See also TSot. 1:3-4. One accusing his wife brought her to the great court which was in Jerusalem, and they would alarm her in the way that they would alarm witnesses in capital cases.³See Sanh. 4:5. Then afterwards they would bring her up to the eastern gate, to the Gate of Nicanor, where they would purify birthing mothers and lepers and give drink to suspected adulteresses. A priest would bring an earthenware bowl⁴Gk.: phiale; Lat.: fiala. and put a half log of water into it from the basin. He would enter the Temple and turn to his right. Now a place was there one cubit square with a marble flagstone⁵Gk.: tabla (“tablet”); Lat.: tabula. and a ring fixed in it. He would raise it, take dust from underneath, and put it upon the water, as stated (in Numb. 5:17), “and some of the dust which is in the floor of the Tabernacle, [the priest shall put it into the water].” Then he would write the scroll (in the wording of Numb. 5:19), “If no one has slept with you […].” From here our masters have taught, “When one opens capital cases, one begins with [the case for] acquittal.” Then he writes further (in vs. 20), “And if you have gone astray […].” What is written after it (in vs. 21)? “May the Lord make you a curse […].” And so Solomon has said (in I Kings 8:31–32 // II Chron. 6:22–23), “Whenever one sins against his neighbor, and he gives him an oath for him to swear, then when he comes for the oath before Your altar in this house; You will hearken in heaven, take action, and judge Your servant, in order to condemn the wicked so as to set his conduct upon his own head and justify the righteous so as to render to him according to his righteousness.” (Numb. 5:28:) “But if the woman has not defiled herself [and is pure, she shall be guiltless and shall conceive seed].” If she was defiled, (according to Sot. 3:4; 5:1) she would not have finished drinking before her face turns green, her eyes protrude, and she is full of [swollen] veins. Then the priest says, “Take her out, take her out,” so that she does not defile the Temple court. Just as the water tests the woman, so does the water test the man, since it is stated [twice] (in Numb. 5:22 & 24), “And it (i.e., the water that causes the curse] shall go.” Just as she is forbidden to her husband, so is she forbidden to the lover, since it is stated [twice] (in Numb. 5:13 & 14), “she has defiled herself.”⁶The Gemara (Sot. 28a) explains these double usages more fully. Cf. also ibid., 26b. If, however, she drinks [the potion] and is found pure; then if she was barren, she is [now] visited (i.e., given conception).⁷Sot. 26a. If she used [to] give birth in pain, she [now] gives birth with tranquility; if she used [to] bear ugly [children], she [now] bears beautiful ones; [instead of] dark [children], she bears fair ones; [instead of] short [children], she bears tall ones; [instead of] females, she bears males. Thus it is stated (in Numb. 5:28), “But if the woman has not defiled herself [and is pure, she shall be guiltless and shall conceive seed].” The Holy One, blessed be He, said to Moses, “Write a section on the adulteress so that she may know which name the priest blots out for her⁸On the scroll of Numb. 5:23, where the priest put down the curses in writing and then rubbed them off into the bitter water. See also Sot. 2:4. and how it will be made public.”⁹Gk.: parresiazesthai. How is this shown? From what they have read on the matter (in Numb. 5:12), “If anyone has his wife go astray.” If she has merit, it suspends [the effect of the bitter water] a year or two or three.¹⁰The whole section comes from the Mishnah, but again there are several variants from the standard text. R. Simeon says, “Merit does not [suspend the effect of] the [bitter] water; for if you say so, you will be found postponing [the effect] for all women who drink it and spreading slander about undefiled women who have drunk it. [This slander] says, ‘They were [really] defiled, but the merit has suspended [the effect of the water] for them.’” R. Meir says,¹¹The traditional Mishnah text reads “Rabbi says.” “Really, the merit suspends the [effect of] the bitter water. If she was defiled, however, she will never again bear [children] and prosper but degenerate more and more, and in the end she will die of the same death, as stated (in Prov. 6:16), ‘Six things the Lord hates, and seven are an abomination for His soul.’” R. Jose the Galilean says,¹²Numb. R. 9:11. “[These] seven things were said about the adulteress. (Prov. 6:17:) ‘Haughty eyes,’ in that the adulterous woman raises her eyes to another man; and so it says (in Is. 3:16), ‘Because the daughters of Zion are haughty, and walk with extended neck and roving (mesakarot) eyes.’ That is an expression of untruth (sheker), in that she commits adultery with another man and becomes pregnant from him, and then lies and says to her husband, ‘I am pregnant from you.’ (Prov. 6:17, cont.:) ‘Hands that shed innocent blood,’ in that the adulterer goes in on condition that, if he is caught, he will kill or be killed. (Prov. 6:18:) ‘A heart devising wicked thoughts,’ in that the adulterer and the adulteress have thoroughly wicked thoughts all the time, when they sin in telling each other in which place and at what time. (Prov. 6:18, cont.:) ‘Feet quick (memaharot) to run to evil,’ in that they certainly are hastening (memaharim) to commit the sin. (Prov. 6:19:) ‘A false witness that spreads a lie,’ in that, if they are caught, they speak falsely and lie, when they swear and say, ‘We were talking about other things.’ (Prov. 6:19, cont.:) ‘And one that instigates a quarrel among brothers,’ in that all Israel are brothers, as it stated (in Ps. 122:8), ‘For the sake of my brothers and friends’; and in the case of one who commits adultery with his friend's wife, when her husband hears of it, he hates him. Moreover, this adulterer cannot look at [the husband]. Ergo, ‘and one that instigates a quarrel among brothers.’” Ergo, [there are] seven injurious things which the adulteress does.

(Numb. 5:12),¹Neither the Buber nor the traditional Tanhuma have a parashah, the beginning of which coincides with the beginning of Naso (Numb. 4:21-7:89) from the annual cycle. Such a parashah is also missing in other sources for the so-called “triennial cycle.” See B.Z. Wacholder, “prolegomenon,” in The Bible as Read and Preached in the Old Synagogue, by Jacob Mann (“Library of Biblical Studies”; New York: Ktav, 1971), p. LX. “If anyone has his wife go astray.” Let our master instruct us: When someone wanted to accuse his wife (of infidelity), how did he accuse her? Thus have our masters taught (in Sot. 1:4-5; 2:2-3.):²The Mishnah quotation has several variants from the standard text. See also TSot. 1:3-4. One accusing his wife brought her to the great court which was in Jerusalem, and they would alarm her in the way that they would alarm witnesses in capital cases.³See Sanh. 4:5. Then afterwards they would bring her up to the eastern gate, to the Gate of Nicanor, where they would purify birthing mothers and lepers and give drink to suspected adulteresses. A priest would bring an earthenware bowl⁴Gk.: phiale; Lat.: fiala. and put a half log of water into it from the basin. He would enter the Temple and turn to his right. Now a place was there one cubit square with a marble flagstone⁵Gk.: tabla (“tablet”); Lat.: tabula. and a ring fixed in it. He would raise it, take dust from underneath, and put it upon the water, as stated (in Numb. 5:17), “and some of the dust which is in the floor of the Tabernacle, [the priest shall put it into the water].” Then he would write the scroll (in the wording of Numb. 5:19), “If no one has slept with you […].” From here our masters have taught, “When one opens capital cases, one begins with [the case for] acquittal.” Then he writes further (in vs. 20), “And if you have gone astray […].” What is written after it (in vs. 21)? “May the Lord make you a curse […].” And so Solomon has said (in I Kings 8:31–32 // II Chron. 6:22–23), “Whenever one sins against his neighbor, and he gives him an oath for him to swear, then when he comes for the oath before Your altar in this house; You will hearken in heaven, take action, and judge Your servant, in order to condemn the wicked so as to set his conduct upon his own head and justify the righteous so as to render to him according to his righteousness.” (Numb. 5:28:) “But if the woman has not defiled herself [and is pure, she shall be guiltless and shall conceive seed].” If she was defiled, (according to Sot. 3:4; 5:1) she would not have finished drinking before her face turns green, her eyes protrude, and she is full of [swollen] veins. Then the priest says, “Take her out, take her out,” so that she does not defile the Temple court. Just as the water tests the woman, so does the water test the man, since it is stated [twice] (in Numb. 5:22 & 24), “And it (i.e., the water that causes the curse] shall go.” Just as she is forbidden to her husband, so is she forbidden to the lover, since it is stated [twice] (in Numb. 5:13 & 14), “she has defiled herself.”⁶The Gemara (Sot. 28a) explains these double usages more fully. Cf. also ibid., 26b. If, however, she drinks [the potion] and is found pure; then if she was barren, she is [now] visited (i.e., given conception).⁷Sot. 26a. If she used [to] give birth in pain, she [now] gives birth with tranquility; if she used [to] bear ugly [children], she [now] bears beautiful ones; [instead of] dark [children], she bears fair ones; [instead of] short [children], she bears tall ones; [instead of] females, she bears males. Thus it is stated (in Numb. 5:28), “But if the woman has not defiled herself [and is pure, she shall be guiltless and shall conceive seed].” The Holy One, blessed be He, said to Moses, “Write a section on the adulteress so that she may know which name the priest blots out for her⁸On the scroll of Numb. 5:23, where the priest put down the curses in writing and then rubbed them off into the bitter water. See also Sot. 2:4. and how it will be made public.”⁹Gk.: parresiazesthai. How is this shown? From what they have read on the matter (in Numb. 5:12), “If anyone has his wife go astray.” If she has merit, it suspends [the effect of the bitter water] a year or two or three.¹⁰The whole section comes from the Mishnah, but again there are several variants from the standard text. R. Simeon says, “Merit does not [suspend the effect of] the [bitter] water; for if you say so, you will be found postponing [the effect] for all women who drink it and spreading slander about undefiled women who have drunk it. [This slander] says, ‘They were [really] defiled, but the merit has suspended [the effect of the water] for them.’” R. Meir says,¹¹The traditional Mishnah text reads “Rabbi says.” “Really, the merit suspends the [effect of] the bitter water. If she was defiled, however, she will never again bear [children] and prosper but degenerate more and more, and in the end she will die of the same death, as stated (in Prov. 6:16), ‘Six things the Lord hates, and seven are an abomination for His soul.’” R. Jose the Galilean says,¹²Numb. R. 9:11. “[These] seven things were said about the adulteress. (Prov. 6:17:) ‘Haughty eyes,’ in that the adulterous woman raises her eyes to another man; and so it says (in Is. 3:16), ‘Because the daughters of Zion are haughty, and walk with extended neck and roving (mesakarot) eyes.’ That is an expression of untruth (sheker), in that she commits adultery with another man and becomes pregnant from him, and then lies and says to her husband, ‘I am pregnant from you.’ (Prov. 6:17, cont.:) ‘Hands that shed innocent blood,’ in that the adulterer goes in on condition that, if he is caught, he will kill or be killed. (Prov. 6:18:) ‘A heart devising wicked thoughts,’ in that the adulterer and the adulteress have thoroughly wicked thoughts all the time, when they sin in telling each other in which place and at what time. (Prov. 6:18, cont.:) ‘Feet quick (memaharot) to run to evil,’ in that they certainly are hastening (memaharim) to commit the sin. (Prov. 6:19:) ‘A false witness that spreads a lie,’ in that, if they are caught, they speak falsely and lie, when they swear and say, ‘We were talking about other things.’ (Prov. 6:19, cont.:) ‘And one that instigates a quarrel among brothers,’ in that all Israel are brothers, as it stated (in Ps. 122:8), ‘For the sake of my brothers and friends’; and in the case of one who commits adultery with his friend's wife, when her husband hears of it, he hates him. Moreover, this adulterer cannot look at [the husband]. Ergo, ‘and one that instigates a quarrel among brothers.’” Ergo, [there are] seven injurious things which the adulteress does.

(Numb. 5:12),¹Neither the Buber nor the traditional Tanhuma have a parashah, the beginning of which coincides with the beginning of Naso (Numb. 4:21-7:89) from the annual cycle. Such a parashah is also missing in other sources for the so-called “triennial cycle.” See B.Z. Wacholder, “prolegomenon,” in The Bible as Read and Preached in the Old Synagogue, by Jacob Mann (“Library of Biblical Studies”; New York: Ktav, 1971), p. LX. “If anyone has his wife go astray.” Let our master instruct us: When someone wanted to accuse his wife (of infidelity), how did he accuse her? Thus have our masters taught (in Sot. 1:4-5; 2:2-3.):²The Mishnah quotation has several variants from the standard text. See also TSot. 1:3-4. One accusing his wife brought her to the great court which was in Jerusalem, and they would alarm her in the way that they would alarm witnesses in capital cases.³See Sanh. 4:5. Then afterwards they would bring her up to the eastern gate, to the Gate of Nicanor, where they would purify birthing mothers and lepers and give drink to suspected adulteresses. A priest would bring an earthenware bowl⁴Gk.: phiale; Lat.: fiala. and put a half log of water into it from the basin. He would enter the Temple and turn to his right. Now a place was there one cubit square with a marble flagstone⁵Gk.: tabla (“tablet”); Lat.: tabula. and a ring fixed in it. He would raise it, take dust from underneath, and put it upon the water, as stated (in Numb. 5:17), “and some of the dust which is in the floor of the Tabernacle, [the priest shall put it into the water].” Then he would write the scroll (in the wording of Numb. 5:19), “If no one has slept with you […].” From here our masters have taught, “When one opens capital cases, one begins with [the case for] acquittal.” Then he writes further (in vs. 20), “And if you have gone astray […].” What is written after it (in vs. 21)? “May the Lord make you a curse […].” And so Solomon has said (in I Kings 8:31–32 // II Chron. 6:22–23), “Whenever one sins against his neighbor, and he gives him an oath for him to swear, then when he comes for the oath before Your altar in this house; You will hearken in heaven, take action, and judge Your servant, in order to condemn the wicked so as to set his conduct upon his own head and justify the righteous so as to render to him according to his righteousness.” (Numb. 5:28:) “But if the woman has not defiled herself [and is pure, she shall be guiltless and shall conceive seed].” If she was defiled, (according to Sot. 3:4; 5:1) she would not have finished drinking before her face turns green, her eyes protrude, and she is full of [swollen] veins. Then the priest says, “Take her out, take her out,” so that she does not defile the Temple court. Just as the water tests the woman, so does the water test the man, since it is stated [twice] (in Numb. 5:22 & 24), “And it (i.e., the water that causes the curse] shall go.” Just as she is forbidden to her husband, so is she forbidden to the lover, since it is stated [twice] (in Numb. 5:13 & 14), “she has defiled herself.”⁶The Gemara (Sot. 28a) explains these double usages more fully. Cf. also ibid., 26b. If, however, she drinks [the potion] and is found pure; then if she was barren, she is [now] visited (i.e., given conception).⁷Sot. 26a. If she used [to] give birth in pain, she [now] gives birth with tranquility; if she used [to] bear ugly [children], she [now] bears beautiful ones; [instead of] dark [children], she bears fair ones; [instead of] short [children], she bears tall ones; [instead of] females, she bears males. Thus it is stated (in Numb. 5:28), “But if the woman has not defiled herself [and is pure, she shall be guiltless and shall conceive seed].” The Holy One, blessed be He, said to Moses, “Write a section on the adulteress so that she may know which name the priest blots out for her⁸On the scroll of Numb. 5:23, where the priest put down the curses in writing and then rubbed them off into the bitter water. See also Sot. 2:4. and how it will be made public.”⁹Gk.: parresiazesthai. How is this shown? From what they have read on the matter (in Numb. 5:12), “If anyone has his wife go astray.” If she has merit, it suspends [the effect of the bitter water] a year or two or three.¹⁰The whole section comes from the Mishnah, but again there are several variants from the standard text. R. Simeon says, “Merit does not [suspend the effect of] the [bitter] water; for if you say so, you will be found postponing [the effect] for all women who drink it and spreading slander about undefiled women who have drunk it. [This slander] says, ‘They were [really] defiled, but the merit has suspended [the effect of the water] for them.’” R. Meir says,¹¹The traditional Mishnah text reads “Rabbi says.” “Really, the merit suspends the [effect of] the bitter water. If she was defiled, however, she will never again bear [children] and prosper but degenerate more and more, and in the end she will die of the same death, as stated (in Prov. 6:16), ‘Six things the Lord hates, and seven are an abomination for His soul.’” R. Jose the Galilean says,¹²Numb. R. 9:11. “[These] seven things were said about the adulteress. (Prov. 6:17:) ‘Haughty eyes,’ in that the adulterous woman raises her eyes to another man; and so it says (in Is. 3:16), ‘Because the daughters of Zion are haughty, and walk with extended neck and roving (mesakarot) eyes.’ That is an expression of untruth (sheker), in that she commits adultery with another man and becomes pregnant from him, and then lies and says to her husband, ‘I am pregnant from you.’ (Prov. 6:17, cont.:) ‘Hands that shed innocent blood,’ in that the adulterer goes in on condition that, if he is caught, he will kill or be killed. (Prov. 6:18:) ‘A heart devising wicked thoughts,’ in that the adulterer and the adulteress have thoroughly wicked thoughts all the time, when they sin in telling each other in which place and at what time. (Prov. 6:18, cont.:) ‘Feet quick (memaharot) to run to evil,’ in that they certainly are hastening (memaharim) to commit the sin. (Prov. 6:19:) ‘A false witness that spreads a lie,’ in that, if they are caught, they speak falsely and lie, when they swear and say, ‘We were talking about other things.’ (Prov. 6:19, cont.:) ‘And one that instigates a quarrel among brothers,’ in that all Israel are brothers, as it stated (in Ps. 122:8), ‘For the sake of my brothers and friends’; and in the case of one who commits adultery with his friend's wife, when her husband hears of it, he hates him. Moreover, this adulterer cannot look at [the husband]. Ergo, ‘and one that instigates a quarrel among brothers.’” Ergo, [there are] seven injurious things which the adulteress does.

Herod was a servant of the Hasmoneans, and there was a little girl among them upon whom he set his eyes. One day he heard a voice saying that a servant who would rebel that day, would succeed. Thereupon he slew all his superiors except that little girl; and when she saw that he intended to marry her, she ascended to the roof of the house and announced: "If it happens that one shall claim that he is descended from the Hasmoneans, be it known that he is a slave, for all Hasmoneans were slain except myself, and I now commit suicide by throwing myself from this roof." She then jumped down and was killed. He took and preserved her in honey for seven years; according to some authorities he kept her preserved to make the people believe that he married a royal daughter. Herod then said to himself: "Who are likely to insist upon the fulfillment of the passage (Deut. 17, 15) From the midst of thy brethren shalt thou set a king, etc? Surely, the Rabbis, [who are the leaders of Israel]." He therefore slew all the Rabbis, and left only Baba b. Buta, with whom to take council [on important matters]. He put a garland made of skins of hedge-hogs around Baba h. Buta's head, which pricked out his eyes [and he became blind]. One day Herod came disguised and sat before him, saying: "See, master, what the bad slave, Herod, has done. He killed all the Rabbis and he killed all the men in authority." Whereupon Baba b. Buta answered: "What can I do to him?" "Let the master curse him," remarked Herod. Baba b. Buta answered him: "It is written (Ecc. 10, 20) Even in thy thoughts, thou must not curse a king." Herod said: "But he is not a king at all." And Baba answered: "Even if he be only rich, it is written (Ib., ib.) In thy bed chambers, do not curse the rich." "But it is written (Ex. 22, 27) A ruler among thy people, thou shalt not curse, which means only when he does as the people of Israel do; but he, Herod, does the opposite," Herod argued. "I am afraid of him," Baba answered, "lest someone report that to him." Herod continued: "But there is no one who can tell him, as only you and I are here." And Baba rejoined (Ib.) For a bird of the air can carry the sound, etc. Then, rejoined Herod: "I am Herod, and I did not know that the Rabbis were so careful. Had I been aware of this I would not have slain them; but now I crave your advice. Whereupon Baba said: "You have extinguished the light of the world. Go and occupy yourself in kindling the light of the world; you have extinguished the light of the world, the Rabbis, as it is written (Pr. 6, 23) For the commandments is a lamp, and the Torah is light; go and occupy yourself in kindling the light of the world, to build the Temple, concerning which it is written (Is. 2, 2) And unto it (The Temple) shall shine all the nations." According to some authority Baba said to him: "You blinded the eyes of the world, the spiritual leaders, as it is written (Num. 15, 24) And if from the eyes of the congregation, etc. Go, therefore and occupy thyself in building the eye of the world, which is now the Temple, as it is written (Ezek. 24, 21) I will profane My sanctuary… the desire of your eyes. "But I fear the Roman government," Herod said. Whereupon Baba said: "Send a messenger to Rome, wluim it shall take a year to reach there, and let him remain there a year. Since his return will also consume a year, during the three years you can take apart this Temple and build a new one." Herod did so, and the answer was: "If you have not as yet taken apart the old one, let it remain so; if you have already taken it apart, do not build a new one: and if you have already taken apart and also rebuilt, such is the custom of bad slaves: they seek advice after the thing is already done. If you still wear the armor [with which you have killed the Hasmoneans] and therefore feel proud, your record, however, is in our archives, in which it can be seen that you are neither a king, nor a descendant of kings, but Herod, the slave who freed himself." It was said that he who had not seen the new Temple of Herod had not, in all his life, seen a handsome building. With what material did he build it? Eaba said: "With ornamented marble stones of different colors, the stones being not in a straight line, but alternately projecting and receding, the gaps being intended to receive the lime." He intended to cover it with gold, but the Rabbis advised him not to do so, because as it was it looked like a surging sea.

(Fol. 4b) Avira expounded, sometimes in the name of R. Ami and at other times in the name of Rab Assi: "Whoever eats bread without having previously washed his hands is like one who has committed adultery; the passage reads (Pr. 6, 36) For on account of a harlot a man is brought down to a loaf of bread; an adulterous woman will even hunt for the precious life." Raba, however, said: "If this were the meaning then instead of on account of a harlot to the lost loaf of bread it should have been read for the sin of harlot to a loaf of bread. Raba, however, said: "Whoever commits adultery will at last be reduced to suit a state that he will have to look for a loaf of bread." R. Elazar said: "He who is neglectful in the observance of washing the hands before having a meal is to be uprooted from the world." R. Chiya b. Ashi said in the name of Rab: "While washing the hands before the meal, one should lift his hands up; but while washing the hands after the meal (at mayim achromim) one should keep his hands downward." We are also taught so in a Baraitha, that whoever washes his hands [before his meal] should lift them up so that the water should not flow back on his hands, which may cause his hands to become unclean. R. Abahu said: "Whoever eats bread without having dried his hands from the water with which he washed them is considered as if he were eating unclean bread." (Ez. 4, 13) Even thus shall the children of Israel eat their bread unclean among the nations wither I will drive them. What is the meaning of the passage (Pr. 6, 26) And an adulterous woman will even hunt for the precious life. Said R. Chiya b. Abba, in the name of R. Jochanan: "Any man who possesses presumptuousness will in the end stumble over an adulterous crime, as it is said An adulterous woman will even hunt for the precious life." "If this is the meaning of the passage," remarked Raba, "then why does it say precious life; it should rather read presumptuous life, and again it should have stated, she will hunt for." Raba therefore said: "This means that whoever commits the crime of adultery, even though he has studied the Torah, concerning which it is said (Ib. 3, 15) She is more precious than pearls are, which means that she is more precious than the High-priest who would enter the most Holy of the Temple, nevertheless it [the crime] will bring him into the judgment of Gehenna."

It is taught that R. Simeon the son of Yohai stated: You find that the Holy One, blessed be He, bestowed three precious gifts upon Israel, but He gave them only through suffering: the law, the land of Israel, and the world-to-come. The law, for it is written: Happy is the man whom Thou instructest, O Lord, and teachest out of Thy law (Ps. 94:12). Concerning the land of Israel it is written: You shall realize that the Lord your God chastises you as a man chastises his son (Deut. 8:5). What is written afterward? For the Lord thy God bringeth thee into a good land (ibid., v. 7); and of the world-to-come it is written: For the commandment is a lamp, and the teaching is light, and reproofs of instruction are the way of life (Prov. 6:23). Every father who chastises his son increases the child’s love and respect for his father, as it is written: Chasten thy son, for there is hope; but set not thy heart on his destruction (ibid. 19:18). Hence, But he that loveth him chasteneth him betimes.

We are taught that R. Simon b. Jochai said: "Three precious gifts the Holy One, praised be He! bestowed on Israel, and none of them was bestowed without affliction. The gifts are, the Torah, Palestine and the world to come. How do we learn that the Torah was given with affliction? It is written (Ps. 94, 12.) Happy is the man whom Thou admonisheth, O Lord, and from Thy Torah, Thou teacheth him. Whence do we learn that Palestine was given with affliction? It is written (Deu. 8. 5.) Thou shalt consider in thy heart, that as a man chasteneth his son, so the Lord, thy God, chasteneth thee. Immediately following are the words For the Lord, thy God, bringeth thee into a good land, Whence do we learn the world to come was given with affliction? It is written (Pr. 6, 23.) For the commandment is a lamp, and the Torah is a light, and the way of life is to administer correction."

Scripture itself declares: Happy is the man that hearkeneth unto Me, watching daily at My gates, waiting at the posts of My door (ibid. 8:34). This verse indicates that no harm will befall the person who hearkens unto the Torah, for it is written: Whosoever hearkeneth unto Me shall dwell securely and shall be quiet without fear of evil (ibid. 1:33). Furthermore it states: When thou walkest, it shall lead thee (ibid. 6:22).

R. Sala said again, in the name of R. Hamnuna: "The man who is insolent will finally stumble into idolatry; as it is said (Ib.) Yet thou hadst a harlot's forehead." And R. Nachman b. Isaac said: "An insolent man must be considered as having already stumbled into idolatry; for the passage says, thou hadst, and not thou wilt have." Rabba b. Huna said: "An insolent man may be classed with the wicked; as it is said (Pr. 21, 29) A wicked man showeth impudence in his face." And R. Nachman b. Isaac said: "It is even permitted to hate him; as it is said (Ecc. 8, 1) Aiid the boldness of his face Yeshuna (is changed). Do not read Yeshuna, but Yisanei (may be hated)." R. Joseph said: "We infer it from here [that rain is withheld on account of neglect to study the Torah] (Job 37, 21) Yet men see not the light which is bright in the skies. But the wind passeth along, and cleanseth them; i.e., light refers to the Torah; as it is said (Prov. 6, 23) For the commandment is a lamp, and the Torah is light; Which is bright in the skies, was explained in the college of R. Ishmael: 'Even when the sky is full of clouds and dew, the wind will clear them away.' "

We are taught that R. Simon b. Jochai said: "Three precious gifts the Holy One, praised be He! bestowed on Israel, and none of them was bestowed without affliction. The gifts are, the Torah, Palestine and the world to come. How do we learn that the Torah was given with affliction? It is written (Ps. 94:12) Happy is the man whom Thou admonisheth, O Lord, and from Thy Torah, Thou teacheth him. Whence do we learn that Palestine was given with affliction? It is written (Deu. 8:5) Thou shalt consider in thy heart, that as a man chasteneth his son, so the Lord, thy God, chasteneth thee. Immediately following are the words For the Lord, thy God, bringeth thee into a good land, Whence do we learn the world to come was given with affliction ? It is written (Pr. 6, 23.) For the commandment is a lamp, and the Torah is a light, and the way of life is to administer correction.".

(Esth. 8, 16) For the Jews there was light, and joy and gladness and honor. R. Elazar, in the name of R. Juda, said: "Light, refers to the Torah, and so says the passage (Prov. 6, 23) For the commandment is a lamp, and the law is light. Joy, refers to a holiday, and so says the passage (Deut. 16, 14) And thou shalt rejoice in thy feast; gladness, refers to circumcision, and so says the passage (Ps. 119, 162) I am rejoiced over thy promise; honor, refers to Tephilin, and so says the passage (Deut. 28, 16) And all the nations of the earth shall see that thou are called by the name of the Lord, and they shall he afraid of thee. And we are taught in a Baraitha: R. Eliezer the Great said: 'This refers to the Tephilin on the head.' "

Then Judah came near (Gen. 44:18). Scripture states elsewhere in allusion to this verse: My son, if thou art become a surety for thy neighbor, if thou hast struck thy hands for a stranger, thou art snared by the word of thy mouth (Prov. 6:11).

Then Judah came near (Gen. 44:18). Scripture states elsewhere in allusion to this verse: My son, if thou art become a surety for thy neighbor, if thou hast struck thy hands for a stranger, thou art snared by the word of thy mouth (Prov. 6:11).

Another interpretation (of Gen. 28:10): AND JACOB SET OUT. This text is related (to Prov. 6:22): WHEN YOU WALK, IT (your father's commandment and your mother's torah) WILL GUIDE YOU. This refers to Jacob, who had been occupied with Torah when he set out from his father's house, and he did not leave it behind. Thus it is stated (ibid., cont.): IN YOUR LYING DOWN, IT WILL WATCH OVER YOU. When? (In Gen. 28:11:) THEN HE TOOK ONE OF THE STONES OF THE PLACE, [SET IT UNDER HIS HEAD, AND LAY DOWN IN THAT PLACE]. When he lay down, it guarded him. (Prov. 6:22, cont.:) AND WHEN YOU AWAKEN, IT WILL CONVERSE WITH YOU. [(Gen. 28:16:) THEN JACOB AWAKENED FROM HIS SLEEP.]

Another interpretation (of Prov. 6:22): WHEN YOU WALK, IT WILL GUIDE YOU, < i.e., > when someone labors at Torah during his life.³Cf. Avot 6:9; Sifra to Lev. 18:1 (pereq 13); Sifre to Deut. 6:7 (34); Sot. 21a; also Gen. R. 35:3 (but not in the Theodor/Albeck edition); M.Pss. 1:11; 119:7, 10 (2), 49 (41); 140:1. (Ibid., cont.:) IN YOUR LYING DOWN, IT WILL WATCH OVER (rt.: ShMR) YOU, [because it keeps (rt.: ShMR) him] from worm and maggot. (Ibid., cont.:) AND WHEN YOU AWAKEN, IT WILL CONVERSE WITH YOU. In the future life, when everyone shall stand in judgment, it is one's advocate⁴Gk.: synegoros. and pleads his cause.

What is meant by I will also? The Holy One, blessed be He, said: I will also suffer because of them, for I shall be compelled to destroy those who will say each day: “Blessed be the Lord, who is to be blessed forever and ever.” Hence the verse states: If thou art become a surety for thy neighbor, thou art snared, etc. (Prov. 6:1). So too Judah, because he became a surety for Benjamin; only he of all the brothers confronted Joseph, as Scripture says: Then Judah came near unto him.

Said Rabbi Yochanan: Once I was walking on a path and I came across a man who was collecting firewood. I spoke to him but he did not respond to me. Afterwards he approached me and said "Rabbi, I am dead and not alive", I said to him: "If you are dead - why do you need the firewood?". He responded: "Rabbi, listen carefully to what I am saying to you, when I was alive, my friend and I were doing a sin in my palace and when we came here we were sentenced to punishment by fire, when I gather wood they burn my friend, and when my friend gathers wood they burn me". I asked him: "Till when do you have to endure this punishment?" He told me: "When I came here I left my wife pregnant and I know she is pregnant with a son, therefore, please take caution with him and from the time he is born until he is five years old take him to he house of his rabbi to learn biblical verse (mikrah) because when he can say Barchu Et Hashem HaMevorach then I will be saved from the punishment of Gehenna".

(Numb. 5:12:) IF ANYONE HAS HIS WIFE GO ASTRAY.] This text is related (to Prov. 6:16): SIX THINGS THE LORD HATES, [AND SEVEN ARE AN ABOMINATION FOR HIS SOUL]. R. Jose the Galilean says:¹³Tanh., Numb. 2:1, cont.; Numb. R. 9:11. <These> seven things¹⁴Shiv‘ah devarim. The translation here follows the traditional Tanhuma, Numb. 2:3, in order to agree with the conclusion of the paragraph. The Buber edition reads shiv‘ah derakhim (“seven behaviors”). were said about the adulteress. (Prov. 6:17:) HAUGHTY EYES, in that the adulterous woman raises her eyes to another man; and so it says (in Is. 3:16): BECAUSE THE DAUGHTERS OF ZION ARE HAUGHTY, AND WALK WITH EXTENDED NECK AND ROVING EYES. (Prov. 6:17, cont.:) A LYING TONGUE, in that she commits adultery with another man and becomes pregnant from him, then lies and says to her husband: I am pregnant from you. (Prov. 6:17, cont.:) HANDS THAT SHED INNOCENT BLOOD, in that the adulterer goes in on condition that, if he is caught, he will kill or be killed. (Prov. 6:18:) A HEART DEVISING WICKED THOUGHTS, in that the adulterer and the adulteress have thoroughly wicked thoughts all the time, when they sin in telling each other in which place and at what time. (Prov. 6:18, cont.:) FEET QUICK (memaharot) TO RUN TO EVIL, in that they certainly are hastening (memaharim) to commit the sin. (Prov. 6:19:) A FALSE WITNESS THAT SPREADS A LIE, in that, if they are caught, they speak falsely and lie, when they swear and say: We were talking about other things. (Prov. 6:19, cont.:) AND ONE THAT INSTIGATES A QUARREL AMONG BROTHERS, in that all Israel are brothers; and in the case of one who commits adultery with his friend's wife, when her husband hears of it, he hates him. Moreover, this person cannot look at him. Ergo: AND ONE THAT INSTIGATES A QUARREL AMONG BROTHERS. Ergo: <There are> seven injurious things which {whoredom} [the adulteress] does.

(Numb. 5:12:) IF ANYONE HAS HIS WIFE GO ASTRAY.] This text is related (to Prov. 6:16): SIX THINGS THE LORD HATES, [AND SEVEN ARE AN ABOMINATION FOR HIS SOUL]. R. Jose the Galilean says:¹³Tanh., Numb. 2:1, cont.; Numb. R. 9:11. <These> seven things¹⁴Shiv‘ah devarim. The translation here follows the traditional Tanhuma, Numb. 2:3, in order to agree with the conclusion of the paragraph. The Buber edition reads shiv‘ah derakhim (“seven behaviors”). were said about the adulteress. (Prov. 6:17:) HAUGHTY EYES, in that the adulterous woman raises her eyes to another man; and so it says (in Is. 3:16): BECAUSE THE DAUGHTERS OF ZION ARE HAUGHTY, AND WALK WITH EXTENDED NECK AND ROVING EYES. (Prov. 6:17, cont.:) A LYING TONGUE, in that she commits adultery with another man and becomes pregnant from him, then lies and says to her husband: I am pregnant from you. (Prov. 6:17, cont.:) HANDS THAT SHED INNOCENT BLOOD, in that the adulterer goes in on condition that, if he is caught, he will kill or be killed. (Prov. 6:18:) A HEART DEVISING WICKED THOUGHTS, in that the adulterer and the adulteress have thoroughly wicked thoughts all the time, when they sin in telling each other in which place and at what time. (Prov. 6:18, cont.:) FEET QUICK (memaharot) TO RUN TO EVIL, in that they certainly are hastening (memaharim) to commit the sin. (Prov. 6:19:) A FALSE WITNESS THAT SPREADS A LIE, in that, if they are caught, they speak falsely and lie, when they swear and say: We were talking about other things. (Prov. 6:19, cont.:) AND ONE THAT INSTIGATES A QUARREL AMONG BROTHERS, in that all Israel are brothers; and in the case of one who commits adultery with his friend's wife, when her husband hears of it, he hates him. Moreover, this person cannot look at him. Ergo: AND ONE THAT INSTIGATES A QUARREL AMONG BROTHERS. Ergo: <There are> seven injurious things which {whoredom} [the adulteress] does.

(Numb. 5:12:) IF ANYONE HAS HIS WIFE GO ASTRAY.] This text is related (to Prov. 6:16): SIX THINGS THE LORD HATES, [AND SEVEN ARE AN ABOMINATION FOR HIS SOUL]. R. Jose the Galilean says:¹³Tanh., Numb. 2:1, cont.; Numb. R. 9:11. <These> seven things¹⁴Shiv‘ah devarim. The translation here follows the traditional Tanhuma, Numb. 2:3, in order to agree with the conclusion of the paragraph. The Buber edition reads shiv‘ah derakhim (“seven behaviors”). were said about the adulteress. (Prov. 6:17:) HAUGHTY EYES, in that the adulterous woman raises her eyes to another man; and so it says (in Is. 3:16): BECAUSE THE DAUGHTERS OF ZION ARE HAUGHTY, AND WALK WITH EXTENDED NECK AND ROVING EYES. (Prov. 6:17, cont.:) A LYING TONGUE, in that she commits adultery with another man and becomes pregnant from him, then lies and says to her husband: I am pregnant from you. (Prov. 6:17, cont.:) HANDS THAT SHED INNOCENT BLOOD, in that the adulterer goes in on condition that, if he is caught, he will kill or be killed. (Prov. 6:18:) A HEART DEVISING WICKED THOUGHTS, in that the adulterer and the adulteress have thoroughly wicked thoughts all the time, when they sin in telling each other in which place and at what time. (Prov. 6:18, cont.:) FEET QUICK (memaharot) TO RUN TO EVIL, in that they certainly are hastening (memaharim) to commit the sin. (Prov. 6:19:) A FALSE WITNESS THAT SPREADS A LIE, in that, if they are caught, they speak falsely and lie, when they swear and say: We were talking about other things. (Prov. 6:19, cont.:) AND ONE THAT INSTIGATES A QUARREL AMONG BROTHERS, in that all Israel are brothers; and in the case of one who commits adultery with his friend's wife, when her husband hears of it, he hates him. Moreover, this person cannot look at him. Ergo: AND ONE THAT INSTIGATES A QUARREL AMONG BROTHERS. Ergo: <There are> seven injurious things which {whoredom} [the adulteress] does.

(Numb. 5:12:) IF ANYONE HAS HIS WIFE GO ASTRAY.] This text is related (to Prov. 6:16): SIX THINGS THE LORD HATES, [AND SEVEN ARE AN ABOMINATION FOR HIS SOUL]. R. Jose the Galilean says:¹³Tanh., Numb. 2:1, cont.; Numb. R. 9:11. <These> seven things¹⁴Shiv‘ah devarim. The translation here follows the traditional Tanhuma, Numb. 2:3, in order to agree with the conclusion of the paragraph. The Buber edition reads shiv‘ah derakhim (“seven behaviors”). were said about the adulteress. (Prov. 6:17:) HAUGHTY EYES, in that the adulterous woman raises her eyes to another man; and so it says (in Is. 3:16): BECAUSE THE DAUGHTERS OF ZION ARE HAUGHTY, AND WALK WITH EXTENDED NECK AND ROVING EYES. (Prov. 6:17, cont.:) A LYING TONGUE, in that she commits adultery with another man and becomes pregnant from him, then lies and says to her husband: I am pregnant from you. (Prov. 6:17, cont.:) HANDS THAT SHED INNOCENT BLOOD, in that the adulterer goes in on condition that, if he is caught, he will kill or be killed. (Prov. 6:18:) A HEART DEVISING WICKED THOUGHTS, in that the adulterer and the adulteress have thoroughly wicked thoughts all the time, when they sin in telling each other in which place and at what time. (Prov. 6:18, cont.:) FEET QUICK (memaharot) TO RUN TO EVIL, in that they certainly are hastening (memaharim) to commit the sin. (Prov. 6:19:) A FALSE WITNESS THAT SPREADS A LIE, in that, if they are caught, they speak falsely and lie, when they swear and say: We were talking about other things. (Prov. 6:19, cont.:) AND ONE THAT INSTIGATES A QUARREL AMONG BROTHERS, in that all Israel are brothers; and in the case of one who commits adultery with his friend's wife, when her husband hears of it, he hates him. Moreover, this person cannot look at him. Ergo: AND ONE THAT INSTIGATES A QUARREL AMONG BROTHERS. Ergo: <There are> seven injurious things which {whoredom} [the adulteress] does.

... [What about all] the praise of Joseph, who exceeded in the honor of his father? And yet he did not enter into him all the time, such that were it not that they came to tell him, "Your father is sick," he would not have known! Rather this is to inform you of his righteousness. For he did not want to be alone with his father, lest he say to him, "How did your brothers act with you?" And [then] he would curse them.... Hence he did not go to his father all the time.)

(Fol. 21) "There are merits that may retard the result of the water even for three years." What kind of a merit is it that causes postponement of three years? Shall we assume the merits of the study of the Torah? Behold a woman is not in duty bound to study the Torah? We must therefore say that it refers to meritorius deeds. Is this a fact? Behold we are taught in a Baraitha that R. M'nachem b. R. Jose expounded the following (Pr. 6, 23) For the commandment is a lamp, and the law is light. "The passage compares meritorious commandments to a lamp and the Torah to light, to teach us that just as a lamp furnishes light only for a certain period, so also does a commandment protect only for a certain period; and just as light endures to eternity so also does protection of the Torah endure to eternity. And again there is a passage (Ib., ib., 22) When thou walkest; it shall lead thee, etc., when thou walkest it shall lead thee, refers to this world; when thou liest down it shall watch over thee; this refers to the time of death; and when thou art awake it shall converse with thee, refers to the future world. This may be likened unto a man who walked on a path during a very dark night and was afraid that he might stumble over thorns and thistles, or fall into a pit, or be devoured by a wild beast or attacked by burglars, and he didn't know what direction to take. When, however, a burning torch happened to come in his possession he was relieved from the fear of stumbling over thorns and thistles or from fall in a pit. However, he was still afraid that he would be devoured by a wild beast or of being attacked by burglars and didn't know what direction to take. When dawn appeared he was relieved from the dread of wild beasts and also from burglars; still he didn't know what direction to choose, but he reached the cross-road [where there is a guide-post;] he was then saved from all the dangers." In another way the above passage may be explained: A transgression causes the extinction of a commandment, but a transgression can't cause the extinction of the Torah, as it is said (Songs 8, 7) Many waters are not able to quench love. R. Joseph said: "There is also a distinction between meritorious deeds and the study of the Torah. Meritorious deeds protect and save a man while he is occupied in performing them, but when he is not occupied in their performance, they merely protect him from trouble, but do not save him once the trouble has already come; while the Torah protects and saves a man during the time of study and after the time of study." Raba raised the following objection: "If this be true then why did the Torah not protect Doeg and Achitoffel who studied the Torah?" Raba therefore said: "The Torah saves a man if anything happens to him during the time of his actual study, but after he has finished the study it merely protects and does not save him from trouble, while the commandment, during the time of its performance or after it has been performed merely protects man [from trouble] but does not save him from trouble if it had already befallen him." Rabina said: "Merits mentioned in the Mishnah are indeed due to the study of the Torah and as to your question that a woman is not commanded to study it, we may say that even though she is not ordered to study the Torah, nevertheless for the reward of bringing her children to the teacher to study with them the Pentateuch and the Mishnah, and as reward for waiting for their husbands until they come from the college, they share reward with them."

Beyond these is a kidnapper, who pays his life. R. Shimon b. Yochai says: It is written (Mishlei 29:24) "One who divides with a thief hates his soul. (He hears the adjuration to swear and will not tell.") An analogy: One leaves his neighbor's house laden with (stolen) articles. His friend finds him and asks him "Where are you going?" The thief: "Take your share and don't tell anyone." Later, the robbed one comes and says to him "Swear to me that you did not see that man laden with articles leaving my house." The other: "I swear I know nothing." He is liable for his soul. Of him it is written "One who divides with a thief hates his soul." But if one steals away from his friend, (who asks to be paid for teaching him), and goes (and hides behind a fence) to learn Torah (i.e., to overhear the lesson that he is teaching), though he is called a "thief," he acquires merit for himself. Of him it is written (Mishlei 6:30) "they will not shame a thief for stealing (to fill his soul that is hungry" [for Torah].) In the end, he will be appointed (as a teacher) over the congregation (and he will return the "theft" in full.) As it is written (Ibid. 31) "In the end he will repay seven-fold. All the wealth of his house will he give" — "seven-fold" signifying Torah, viz. (Psalms 12:7) "The words of the L rd are pure words, silver purged in an earthen crucible, refined seven-fold."

(Ib. b) It was said concerning R. Simon b. Chalafta that he used to make experiments, etc. Why was he called an experimenter? Said R. M'sharshia: "Concerning the passage (Pr. 6, 6) Go to the ant, thou sluggard, consider her ways, and be wise; which having no chief, overseer, or ruler, provideth her bread in the summer, and gathereth her food in the harvest. He said, 'I will go and see if this is true that they have no king.' He visited them during the summer solstice and spread a cloak upon the ant-nest and when one ant came out he made a mark on it [to recognize her]. On her return to the nest, she reported that a shadow was covering the nest. When the rest went out to observe it, they found the sun was shining, as R. Simon had by that time removed the cloak from it. They fell upon the ant and killed her [for giving a false report] . R. Simon then said: 'They must not have a king, for should they have one then they would not have convicted her without the permission of their king.' " R. Acha, the son of Raba, then said to R. Ashi: "Perhaps the king himself was in that company which came out to observe the shadow [hence permission was not necessary]. And again perhaps they had with them the permission of their king? And again perhaps it was after the death of a king and before they had elected a new one, as the passage says (Jud. 17, 6) In those days there was no king in Israel; every man did that which was right in his own eyes." We must therefore merely depend upon the faithful reputation of Solomon."

Another interpretation (of Gen. 44:18): THEN JUDAH DREW NEAR UNTO HIM. This text is related (to Prov. 6:1-3): MY CHILD, IF YOU HAVE BECOME SURETY FOR YOUR NEIGHBOR…. YOU ARE ENSNARED IN THE WORDS OF YOUR MOUTH…. DO THIS, THEN, MY SON, AND SAVE YOURSELF, < FOR YOU HAVE COME INTO THE POWER OF YOUR NEIGHBOR. GO HUMBLE YOURSELF, AND URGE YOUR NEIGHBOR >. Joseph said to < Judah >: Why are you multiplying words? I see that people older than you are standing here without speaking. And is not Reuben older than you? Is not Simeon also older than you? Yet none of them are speaking. But in your case, why are you multiplying words? < Judah > said to him: Of all these people, not one of them is anxious about < Benjamin > except me alone because I stood surety < for him >, as stated (in Gen. 43:9): I MYSELF WILL BE SURETY FOR HIM. Now I said this to my father, that, if I do not bring him to you and set him before you, I am sinning before you in two worlds, in this world and in the world to come, as stated (in Gen. 44:32): I AM GUILTY BEFORE MY FATHER FOREVER. I therefore give my life for him. Why? (Prov. 6:1, 3:) MY CHILD, IF YOU HAVE BECOME SURETY FOR YOUR NEIGHBOR … < SAVE YOURSELF, FOR YOU HAVE COME UNDER THE POWER OF YOUR NEIGHBOR >.

(Lev. 1:1:) “Then [the Lord] called unto Moses.” From where did He call him? From the tent of meeting. May His name be blessed forever, because He left the upper world and chose to dwell below in the tabernacle out of love for Israel. Solomon said (in I Kings 8:27), “For will God really dwell on the earth; even the heavens and the heavens above the heavens cannot contain You?” Is there a potter who yearns for a clay pot, as it were? (Jer. 10:16) “For He has formed everything.” However, out of love (according to Ps. 84:3), “My soul longs for and even pines for [the courts of the Lord].” And so it says (in Lev. 1:1), “Then [the Lord] called unto Moses [and spoke unto him] from the tent of meeting.” Moses was great. See what is written (in Gen. 1:5), “And God called the light day.” There is a "calling" for the one (in Gen. 1:5), and there is a "calling" for the other (in Lev. 1:1). Who is greater, the captor or the captive? You must say, “The [captor] (captive).”¹⁵See ‘Etz Yosef here on Tan., Vayikra 1:4. Cf. Gen. R. 78:1; M. Pss. 91:6; 104:3; Sifre, Deut. 11:21 (47); also Mekhilta de Rabbi Ishmael, Neziqin 18. See what is written. “And God called the light day.” Now there is no light but Torah, as stated (in Prov. 6:23), “For the commandment is a lamp, and Torah is a light.” Moses captured the Torah, as stated (of him at Sinai in Ps. 68:19), “You ascended on high; you captured a captive.” The Holy One, blessed be He, said to him, “In this world I have made you head over all Israel; but in the world to come,¹⁶This formula normally ends a parashah. Perhaps the fact that the next section jumps to vs. 7 encourages the midrash to use the formula here. when the righteous come to receive their reward, you will come at the head of them all.” It is so stated (in Deut. 33:21), “and he came at the head of the people….”¹⁷This translation is required by the midrash.

Our Rabbis were taught: Adam was created on the eve of Sabbath, and why? In order that the Minim shall not say that he (Adam) was a partner to the Lord, in the creation of the world. Another explanation is, if he becomes overbearing, it may be said to him: "The mosquito has been created before thee." Still another explanation is that he should enter immediately [after being created] into a meritorious act [the Sabbath]. According to others that he shall partake of the Sabbath meal immediately. This may be likened unto a frail king who built a palace. After he finished it, he prepared a banquet and then he invited the guests, as it is said (Prov. 9, 1-4) Wisdom hath built her house; she hath hewn out her seven pillars. She hath killed her cattle; she hath mingled her wine; she hath set in order her table. She hath sent forth her maidens; she invited [her guests] upon the top of the highest places of the town. Wisdom hath built her house. This refers to the nature of the Holy One, praised be He! who has created the whole world with wisdom. Seven pillars, refers to the seven days of the creation. Killed her cattle, etc., refers to the seas, the rivers, and all what was necessary for the world. She hath set in order her table, refers to the trees and grass. She sent forth her maidens, refers to Adam and Eve. Upon the top of the highest places: Rabba b. b. Chana propounded a contradiction: It is written On the top of the height, and it is also written (Ib. 14) On the chair in the high places, i.e., first they were placed on the top, and thereafter on a chair, (Ib. 9, 16) Who is thoughtless, let him turn in hither, and as for him who lacks understanding. The Holy One, praised be He! said: "Who made a fool of Adam the First? The woman who told him, etc., as it is written (Ib. 6, 32) Who so committed adultery with a woman lacketh sense." R. Maier used to say: "The dust of which Adam was made was collected from all parts of the world, as it is said (Ps. 139, 16) My undeveloped substance did thy eyes see; and it is written, (Zech. 4, 10) They are the eyes of the Lord, that run to and fro through the whole earth."

(Numb. 5:12:) “If anyone has his wife go astray (tisteh).” Our masters have taught, “The adulterers do not commit adultery, until a spirit of madness (shetut)³¹In the unpointed Hebrew text, shetut and tisteh appear to have the same root. enters them. Thus it is stated (ibid.), ‘If anyone has his wife go astray.’” [Here] we have learned about the woman. Where is it shown about the man? Where it is stated (in Prov. 6:32), “The one who commits adultery with a woman is has no sense (literally, is lacking heart).”³²Cf. Numb. 9:6. Another interpretation (of Numb. 5:12), “If anyone has his wife go astray.” This text is related (to Jer. 23:24), “If someone hides in secret places, [shall I not see him?]” See, is it not already written (Psalms 16:3), “The eyes of the Lord are everywhere, observing the bad and the good.”³³Numb. R. 9:9. And so too is it written (in Zech. 4:10; cf. II Chron. 16:9), “the eyes of the Lord; they roam around all the earth.” [So] what do we learn to say (in Jer. 23:24), “Shall I not see Him (ar'ennu)?” [Interpret these words³⁴In the Hebrew text this question and the one which follows each consists of the one word, ar’ennu. as follows:] Shall I not show him (ar'ennu) to the people and publish his works? (Jer. 23:24, cont.), “’Do I not fill the heavens and the earth,’ says the Lord.” I fill the realms above and the realms below, as stated (Is. 66:1), “The heavens are My throne and the earth is My footstool.” Another interpretation of (Jer. 23:24), “[If someone hides in secret places], shall I not see him? It is comparable to an architect³⁵Gk.: architekton; cf. Lat.: architectus. The parable appears in Numb. R. 9:1; Gen. R. 24:1. [who] went out as a katarikos (tax official) over a certain province. The inhabitants of the province began hiding their silver and gold within the very caves [that he had built]. The architect said to them, ‘I built the province, and I made the hidden treasuries. Will you hide [anything] from me?” Similarly, the Holy One, blessed be He, has said to adulterers, “Will you hide yourselves from me?” [It is as in (Jer. 23:24),] “If someone hides in secret places, I have created you and made your every cavity (mehilim mehilim).” [It is so stated (in Deut. 32:18),] “but you forgot the God who generated you (meholelekha).” Nothing will be useful to you, wherever you hide yourselves, because (according to Jer. 17:10:) “I the Lord search the heart, probe the kidneys, to render to each according to his ways, according to the fruit of his deeds.” I am the one who brings (rt.: qrb) you to judgment, as stated (in Mal. 3:5), “Then I will draw near (rt.: qrb) unto you in judgment; and I will be a swift witness against sorcerers, against adulterers […].” Therefore, you shall not go astray after the evil drive, so that none of you have his wife go astray, according to what is stated (in Numb. 5:12), “If anyone has his wife go astray.” Another interpretation (of Numb. 5:12), “If anyone (literally, if a man a man) [has his wife go astray].” [These words are] to teach you that she is going astray and being false with two, with the “Man of war” (as in Exod 15:3) above and with her man (husband) below.³⁶Numb. R. 9:2. The Holy One, blessed be He, says to her, “You lie to your husband, can you perhaps lie to Me? A parable: To what is the matter comparable?³⁷Numb. R. 9:9. To someone who was imprisoned within two houses, one inside the other. Now two guards were there, one on the inside and one on the outside. [The prisoner] opened [the door of] the inner [house] and left, and the guard did not notice him. When he came to leave the outer one, [the guard] did notice him. He seized him and said to him, “At that [guard] on the inside you laughed, but at me you cannot laugh.” Similarly the Holy One, blessed be He, has said to the adulterous woman, “At your husband you laugh, but at me you cannot laugh. Rather I sit and laugh at My creatures.” It is so stated (in Ps. 2:4), “The One sitting in the heavens shall laugh […].

This is what Scripture says, "Lazybones, go to the ant; study its ways and learn. Without leaders, officers, or rulers, it lays up its stores during the summer, gathers in its food at the harvest."(Proverbs 6:6-6:8) What did Solomon see to learn from the ant regarding the lazy person? Our rabbis say that the ant has three houses (or floors), and it does not congregate in the top (floor) because of rain, nor does in the bottom because of mud, but rather in the middle. And it only lives for six months. Why? Because anything that does not have sinews or bones only lives six months. And all of its food is a grain and a half. And it goes and gathers in the summer all that it finds, grain and barley and lentils. Rabbi Tanchuma said: All of its life is a grain and a half and (yet) it gathers these? And why does it do this? Because it says: Perhaps the Holy One Blessed Be He will decree life and it will be prepared for me to eat. Rabbi Shimon ben Yochai said: It once happened that they found a pit of it (an ant) that had three hundred kor (of food grains). What they gather from the summer is for the winter, therefore Solomon said: "Lazybones, go to the ant; study its ways and learn." So to you shall fix for yourselves mitzvot from this world for the world to come. And what is "study its ways and learn"? Our rabbis say study its manners, because it flees from theft. Rabbi Shimon ben Halafta said: It once happened that a single ant dropped a grain. And all of them (the ants) were coming by and smelling it, and yet not one of them took it. The one who it belonged to came and took it. See the wisdom that there is in it (the ant). And all of this praise that it has it did not learn from a creation, and it does not have a judge or an officer. As it is stated, "Without leaders, officers, or rulers." You for whom I have designated judges and officers, all the more-so that you shall listen to them, and there will be judges and officers set for you in all of your gates.

(Lev. 4:1–2:) “And the Lord spoke unto Moses, saying, … ‘When a soul sins [by mistake]….’” Let our master instruct us: Is it right for one to enter the Temple Mount with his staff or his money girdle?²³Lat.: funda (“moneybag”). Thus have our masters taught (in Ber. 9:5): One may not enter the Temple Mount with his staff, his money girdle, or with dust on his feet,²⁴Eccl. R. 4:17:1; cf. Mark 11:16; Josephus, Contra Apionem, 8:106; see Ber. 62a. lest he treat it with disrespect – even in its destruction. The Holy One, blessed be He, said (in Lev. 26:2), “You shall keep My Sabbaths and reverence My sanctuary.” And what was the reason for comparing keeping the Sabbath with the sanctuary? Thus did R. Hiyya the Great teach: Just as keeping the Sabbath is forever so is reverence for the sanctuary forever. Now Solomon cried out (in Eccl. 3:16), “To the place of justice, thither [came] wickedness.” Solomon was observing how the wicked subverted justice in the sanctuary. Solomon said, “The place where the Sanhedrin²⁵Gk.: Synedrion. sat to judge criminal law, civil law, decisions on scourgings, and decisions on clean and unclean, there they defiled it.”²⁶Cf. Lev. R. 4:1; Eccl. R. 3:16:1. See what is written (in Jer. 39:3), “Then all the officers of the king of Babylon came and sat in the middle gate: Negral-sarezer, Samgar-nebo, Sarsechim the Rab-saris ….” (Lam. 5:18:) “Because of Mount Zion, which lies desolate, the jackals walk over it.” The Holy One, blessed be He, said to him, “You name those entering, but you do not name those leaving, (in Eccl. 3:16) ‘to the place of justice, thither [came] wickedness.’” (Lam. 2:20:) “Should priest and prophet be slain in the sanctuary of the Lord?” Here is the blood of Zechariah shed on the stones, as stated (in Ezek. 24:7), “For her blood was in her midst; she set it upon bare rock.” Another interpretation (of Eccl. 3:16), “to the place of justice, thither [came] wickedness”: This is the central gate in which the great Sanhedrin sat. “Thither [came] wickedness,” (in Lam. 2:9) “Her gates have sunk into the ground.” The Holy One, blessed be He, said (in Eccl. 3:16), “To the place of justice, thither [came] wickedness (rsh').” There was one place for the Righteous One of the world, the holy Temple, which was set apart for the Divine Presence. Then Manasseh wronged (rt.: rsh') it, and brought an image into its midst .Another interpretation (of Eccl. 3:16), “to the place of justice.” The Holy One, blessed be He, said, “I created the soul, and it is delivered into My hand, as stated (in Job 12:10), ‘In Whose hand is every living soul.’ And justice also is delivered into My hand, as stated (in Deut. 32:41), “My hand lays hold on justice.’ But I only delivered the soul next to judgment [in My hand] so that it might see what is fitting for it and not sin; yet it does sin. (Eccl. 3:16:) “Thither [came] wickedness”; “When a soul sins,” for the soul is placed next to judgment (Lev. 4:2:) . That which Scripture stated (Prov. 19:2), “Also, a soul without knowledge is not good; and one who hastens with the feet is a sinner,” [is to say that] when someone sins, even by mistake, it is not a good sign²⁷Gk.: semeion. for him.²⁸Lev. R. 4:3; Eccl. R. 12:14:1. How so? There were two stores before him, one belonging to a stranger and one belonging to Israel. If he entered the one belonging to the stranger without knowing, it is not good. If he entered deliberately, he is called a sinner, as stated (in Prov. 19:2), “and one who hastens with the feet is a sinner.” Rav Isaac bar Samuel bar Martha said, “There were two ways before him, one long and one short. The short one was full of pebbles, but the long one did not have a pebble in it. He left the long one and went by the short one on the Sabbath. Concerning him it was stated (in Prov. 19:2), ‘and one who hastens with the feet is a sinner.’” Our masters have taught (in Avot. 4:2): One good deed/commandment (mitzvah) leads to another, and one transgression leads to another. A person should not worry about a sin which he commits by mistake, but rather that an opening has been made for him to sin [again], even deliberately. Moreover, one should not rejoice over a good deed which comes to him (for fulfillment), but rather that many good deeds are going to come to him [as a result].²⁹Cf. Avot. 4:2: THE RECOMPENSE FOR A GOOD DEED IS A GOOD DEED. Therefore, if one has sinned by mistake, this is not a good sign, as stated, “Also, a soul without knowledge is not good.” How much the more so if he sins deliberately! About him it has been stated, “and one who hastens with the feet is a sinner.” So also (in Prov. 6:16-19), “Six things the Lord hates…: Haughty eyes, …. A heart plotting thoughts of deceit, feet quick to run to evil, […]” This refers to Ahab ben Kolaiah and Zedekiah ben Maaseiah (the false prophets of Jer. 29:21-23), who sinned in Jerusalem.³⁰Sanh. 93a; PRK 24:15. And that was not enough for them, but after they had gone into exile in Babylon, they added to their sin. And what had they done in Jerusalem? They were false prophets. Moreover, they did not forsake their trade in Babylon. Now they would pimp for each other. Ahab would go to visit [one of] the great ones in the kingdom and would say to him, “I am so-and-so, a prophet. The Holy One, blessed be He, has sent me to say something to your wife.” [So his interlocutor] would say to him, “Here she is before you. Go on in.” When he was alone with her, he would say to her, “The Holy One, blessed be He, wants to raise up prophets from you. Simply go, have intercourse with Zedekiah, and give birth to prophets from him.” So he would come and have intercourse with her. Then Zedekiah would similarly pimp for Ahab. And this was their trade for several years. Come and see how wicked they were: They gave themselves a reputation in Babylon for being great prophets. When some woman became pregnant and saw one of them, she would say to him, “If you are a prophet, what is in my womb? A male or a female?” He would say, “A male.” Then he would go to her neighbors and say, “So-and-so will bear a female.” If she bore a male, she would say, “So-and-so, the prophet, told me.” If it was a female, the neighbors would say, “Thus did so-and-so, the prophet, tell us; but he did not want to worry you.” Now they acted in this way until they came to Shemirah, the wife of Nebuchadnezzar. Zedekiah said to her, “The Holy One, blessed be He, has sent me to you. Simply go, have intercourse with Ahab, and give birth to prophets from him.” She said to him, “I may not do [this] without the agreement of my husband. Rather, let him come and let him inform us that he wants this thing.” She went to her husband and told [the matter] to Nebuchadnezzar. [So] he called for them and they both came. And he said to them, “Is this what you said to my wife?” They said, “Yes, as the Holy One, blessed be He, wants to raise prophets from her.” He said to them, “But have I not heard about your God that He hates licentiousness; and that as a result of that which Zimri breached sexual mores, twenty-four thousand [men] fell? And you tell me this? Perhaps He recanted? I don’t know if you are false prophets or true prophets, but I have already tested Hannaniah, Mishael and Azariah and I burned the fiery finance for them for seven days and threw them inside, and they came out alive and well. But for you, I will only burn it for one day and throw you inside. If you are saved from the furnace, I will know that you are certainly true prophets and we will do whatever you say, according to your testimony.” They said to him, “Hannaniah, Mishael and Azariah were three and we are two; and the miracle is [only] done for three.” He said to them, “Is there a third [person] like you?” They said, Yehosuha the High Priest,” thinking in their hearts that they would be saved by his merit. They brought Yehoshua the High Priest and threw him into the furnace with them. The two of them were burnt [to death], and Yehoshua the High Priest was saved, as stated (Zech. 3:2), “Is this not a brand pulled out of the fire?” (Jer. 29:22:) “And from Ahav and Zedekiah, a curse was taken for all of the exile of Judah in Babylon, saying, ‘May God make you like Zedekiah and Ahab, whom the king of Babylon consigned to the flames!‘“3 Who caused these wicked ones to be burned? It was because they ran with their feet towards abominations and sins. It is therefore stated (in Prov. 19:2), “and one who hastens with the feet is a sinner.” Nevertheless (ibid.,) “Also, a soul without knowledge is not good.” Therefore, the Holy One, blessed be He, said to Moses, “Say unto Israel (in Lev. 4:2), ‘When a soul sins by mistake’” – the soul sins. The verse (Eccl. 3:16) says, “[….] to the place of justice (tsedeq), thither [came] wickedness.” The place is [the source of] the soul, which has been given out of righteousness (tsedeq), [i.e.] out of a place where there is no iniquity or sin.³¹Exod. R. 4:1. [When] it does sins, the verse (Lev. 4:2) cries out in surprise, “When a soul sins by mistake?” (Eccl. 3:16:) “To the place of justice (tsedeq), thither [came] wickedness.” To what is the matter comparable? To two people who sinned against the king. One was a country bumpkin, and one a person from the palace.³²Lat.: palatium; Gk.: palation. [When] he saw that both of them had committed a single offense, he released the country bumpkin but rendered a [guilty] verdict³³Gk.: apophasis. against the person from the palace. His palace people said to him, “Both of them committed a single offense; [yet] you released the country bumpkin [and] gave a verdict against the person from the palace.” He said to them, “I released the country bumpkin because he did not know the laws³⁴Gk. nomos. of the kingdom, but the person from the palace is with me every day and knows what the laws of the kingdom are, and what verdict will be pronounced against one who sins towards me?” So also the body is a country bumpkin, (according to Gen. 2:7) “Then the Lord God formed the human out of dust from the ground.” But the soul is a palace person from above, (according to ibid., cont.) “and blew into his nostrils the breath of life.” Yet both of them sinned. Why? Because it impossible for the body to exist without the soul.³⁵Cf. Lev. R. 4:5. Thus, if there is no soul, there is no body, and if there is no body, there is no soul. So both of them sinned, as stated (in Ezek. 18:20), “the soul that sins shall die.” Therefore the verse (Lev. 4:2) wonders, “When a soul sins by mistake against any of the Lord's commandments?” What is the significance of “by mistake (rt.: shgg) [against any of the Lord's commandments]?” [It is] to teach you that when anyone sins by mistake, [it is as if] one transgresses [intentionally] against the Lord's commandments. And so it says (in Numb. 15:22), “And when you sin unintentionally (rt.: shgg) and do not fulfill all these commandments….”³⁶The next verses explain how atonement is made. So also David has said (in Ps. 19:13–14), “Who can discern mistakes? Cleanse me from hidden faults. Also restrain Your servant from willful sins…, and I shall be clean of great transgression,” [i.e.] from the great sin which I have committed. But if you do so act (according to Ps. 19:15), “Let the words of my mouth be acceptable.” From here you learn that everyone who sins, even by mistake, is called a sinner. Our masters have said, “A mistake in study is accounted as willful sin.” It is therefore written (in Lev. 4:2), “When a soul sins,” because it is from [man’s soul, which is from] above; and it is not written, "[when] a person (Adam)." In the world to come the Holy One, blessed be He, will bring in the soul and say to it, “Why have you transgressed against the commandments?” Then it will say, “The body transgressed against the commandments. From the day that I left it, have I ever sinned?” [Then] He will go back and say to the body, “For what reason did you transgress the commandments?” It will say to Him, “The soul sinned. Since the soul left me, have I ever sinned?” What will the Holy One, blessed be He, do? He will bring them both in and judge them as one. To what is the matter comparable? To a king who had an orchard in which were ripened grapes, figs and pomegranates.³⁷Sanh. 91ab; Lev. R. 4:5; Mekhilta deRabbi Simeon b. Johay, edited by J.N. Epstein and E.Z. Melamed (Jerusalem: Mekize Nirdamim, 1955), pp. 76–77 (on Exod. 15:1); Mekhilta de Rabbi Ishmael, Shirata 2; The Apocryphon of Ezekiel, cited in Epiphanius, Panarion (Haereses), 64:70 (Origen), K. Holl edition in GCS31(1922), pp. 236–243 (not in the Migne edition), translated by J.R. Mueller and S.E. Robinson in The Old Testament Pseudepigrapha, vol. I, edited by J.H. Charlesworth (Garden City, NY: Doubleday, 1983), p. 492; see Tertullian, De resurrectione carnis, 15–17. The king said (to himself), “If I post someone there who can see and walk, he will eat the ripening fruit for himself. He [therefore] posted two guards, one lame and one blind. They stayed and watched the orchard. They smelled the ripened fruit. The lame one said to the blind one, “I see lovely ripened fruit in the orchard. Come and give me a ride, so we can get them and eat them.” The lame one rode upon the back of the blind one, so that he got them, and they ate them. One day the king came. He sought the ripened fruit, but he did not find any. He said to the blind one, “Did you eat them?” He [answered], “Do I have any eyes?” He said to the lame one. “Have you eaten them?” He said, “Do I have any feet?” He [therefore] mounted the lame person on the blind person's back and judged them as one. So the Holy One, blessed be He, will take a soul and toss it into a body, as stated (in Ps. 50:4), “He summoned the heavens above,” i.e., the soul; “and the earth to judge His people,” i.e., the body.” David foresaw how the Holy One, blessed be He, would judge His creatures. [So] he began to seek mercy for his soul. He said, “Master of the world, when you judge Your creatures, do not judge me like them. [(Ps. 143:2), ‘And do not enter into judgment with Your servant, for no one living shall be justified before You.’ Rather act charitably with me, as stated (in Ps. 17:15), ‘As for me, I will behold Your face in charity.’” The Holy One, blessed be He, said, “In this world because the evil drive rules in you, you have sinned; but in the world to come I will root it out from you, as stated (in Ezek. 36:26), ‘I will remove the heart of stone from your flesh and give you a heart of flesh.’”

(Lev. 1:1:) THEN <THE LORD> CALLED UNTO MOSES. From where [did he call him]?¹⁸Tanh., Lev. 1:4. From the Tent of Meeting. May his name be blessed forever, because he left the upper world and chose to dwell below in the Tabernacle out of love for Israel. Solomon said (in I Kings 8:27): FOR WILL {THE LORD} GOD REALLY DWELL ON THE EARTH? [EVEN THE HEAVENS AND THE HEAVENS ABOVE THE HEAVENS CANNOT CONTAIN YOU, HOW MUCH LESS THIS HOUSE THAT I HAVE BUILT!] Is there a potter who yearns for vessels of clay? <It is the Holy One>, as it were, (in Jer. 10:16): FOR HE HAS FORMED EVERYTHING. However, out of love (according to Ps. 84:3 [2]): MY SOUL LONGS FOR AND EVEN PINES FOR <THE COURTS OF THE LORD>…. And so it says (in Lev. 1:1): THEN <THE LORD> CALLED UNTO MOSES <AND SPOKE UNTO HIM FROM THE TENT OF MEETING>. Moses was great. See what is written (in Gen. 1:5). AND GOD CALLED THE LIGHT DAY. [There is a "calling" for the one (in Gen. 1:5), and there is a "calling" for the other (in Lev. 1:1). Who is greater, the captor or the captive? You must say: The captive.¹⁹Cf. Gen. R. 78:1; M. Pss. 91:6; 104:3; Sifre, Deut. 11:21 (47); Luke 22:27; also Mekhilta de Rabbi Ishmael, Neziqin 18. See what is written. AND GOD CALLED THE LIGHT DAY.] Now there is no light but Torah, as stated (in Prov. 6:23): FOR THE COMMANDMENT IS A LAMP, AND TORAH IS A LIGHT. Moses captured the Torah, as stated (of him at Sinai in Ps. 68:19 [18]): YOU ASCENDED ON HIGH; YOU CAPTURED [CAPTIVES…. The Holy One said to him: In this world I have made you head <over all Israel >;²⁰The bracketed words come from the traditional Tanh., Lev. 1:4. but in the world to come,²¹This formula normally ends a parashah. Perhaps the fact that the next section jumps to vs. 7 encourages the midrash to use the formula here. when the righteous come to receive their reward, you will come at the head of them all. It is so stated (in Deut. 33:21): AND HE CAME AT THE HEAD OF THE PEOPLE….²²This translation is required by the midrash.

"Go and observe the ant lazybones!" (Proverbs 6:6). Rabbi Yehudah ben Padyah says: The wicked will one day come before the Holy One and say: "Master of the World, let us rest and we will make teshuvah before you." The Holy One responded to them: "idiots of the world, the world that you see yourselves in is like living on erev Shabbat, whereas the world as it is on Shabbat. If you don't prepare for Shabbat on erev Shabbat, what will you eat? Another example might be that the world in which you see yourselves is like being on dry land, whereas the world as it is already is immersed in the sea. What are you going to eat when you're at sea if you haven't prepared when you had time on the land? Another example might be that the world in which you see yourselves is like an entrance way to a home, whereas the world as it is already exists within the living room. If a person doesn't prepare to unlock the door, how will he enjoy the comforts of home? Another example might be that the world in which you see yourselves is like a warm sunny day, whereas the world as it is experiences a downpour of rain. If you haven't sowed, reaped, or harvested your field when it was sunny and warm, how will you sustain yourself when it rains?

"Go and observe the ant lazybones!" (Proverbs 6:6). Rabbi Yehudah ben Padyah says: The wicked will one day come before the Holy One and say: "Master of the World, let us rest and we will make teshuvah before you." The Holy One responded to them: "idiots of the world, the world that you see yourselves in is like living on erev Shabbat, whereas the world as it is on Shabbat. If you don't prepare for Shabbat on erev Shabbat, what will you eat? Another example might be that the world in which you see yourselves is like being on dry land, whereas the world as it is already is immersed in the sea. What are you going to eat when you're at sea if you haven't prepared when you had time on the land? Another example might be that the world in which you see yourselves is like an entrance way to a home, whereas the world as it is already exists within the living room. If a person doesn't prepare to unlock the door, how will he enjoy the comforts of home? Another example might be that the world in which you see yourselves is like a warm sunny day, whereas the world as it is experiences a downpour of rain. If you haven't sowed, reaped, or harvested your field when it was sunny and warm, how will you sustain yourself when it rains?

"Go and observe the ant lazybones!" (Proverbs 6:6). Rabbi Yehudah ben Padyah says: The wicked will one day come before the Holy One and say: "Master of the World, let us rest and we will make teshuvah before you." The Holy One responded to them: "idiots of the world, the world that you see yourselves in is like living on erev Shabbat, whereas the world as it is on Shabbat. If you don't prepare for Shabbat on erev Shabbat, what will you eat? Another example might be that the world in which you see yourselves is like being on dry land, whereas the world as it is already is immersed in the sea. What are you going to eat when you're at sea if you haven't prepared when you had time on the land? Another example might be that the world in which you see yourselves is like an entrance way to a home, whereas the world as it is already exists within the living room. If a person doesn't prepare to unlock the door, how will he enjoy the comforts of home? Another example might be that the world in which you see yourselves is like a warm sunny day, whereas the world as it is experiences a downpour of rain. If you haven't sowed, reaped, or harvested your field when it was sunny and warm, how will you sustain yourself when it rains?

"Go and observe the ant lazybones!" (Proverbs 6:6). Rabbi Yehudah ben Padyah says: The wicked will one day come before the Holy One and say: "Master of the World, let us rest and we will make teshuvah before you." The Holy One responded to them: "idiots of the world, the world that you see yourselves in is like living on erev Shabbat, whereas the world as it is on Shabbat. If you don't prepare for Shabbat on erev Shabbat, what will you eat? Another example might be that the world in which you see yourselves is like being on dry land, whereas the world as it is already is immersed in the sea. What are you going to eat when you're at sea if you haven't prepared when you had time on the land? Another example might be that the world in which you see yourselves is like an entrance way to a home, whereas the world as it is already exists within the living room. If a person doesn't prepare to unlock the door, how will he enjoy the comforts of home? Another example might be that the world in which you see yourselves is like a warm sunny day, whereas the world as it is experiences a downpour of rain. If you haven't sowed, reaped, or harvested your field when it was sunny and warm, how will you sustain yourself when it rains?

"Go and observe the ant lazybones!" (Proverbs 6:6). Rabbi Yehudah ben Padyah says: The wicked will one day come before the Holy One and say: "Master of the World, let us rest and we will make teshuvah before you." The Holy One responded to them: "idiots of the world, the world that you see yourselves in is like living on erev Shabbat, whereas the world as it is on Shabbat. If you don't prepare for Shabbat on erev Shabbat, what will you eat? Another example might be that the world in which you see yourselves is like being on dry land, whereas the world as it is already is immersed in the sea. What are you going to eat when you're at sea if you haven't prepared when you had time on the land? Another example might be that the world in which you see yourselves is like an entrance way to a home, whereas the world as it is already exists within the living room. If a person doesn't prepare to unlock the door, how will he enjoy the comforts of home? Another example might be that the world in which you see yourselves is like a warm sunny day, whereas the world as it is experiences a downpour of rain. If you haven't sowed, reaped, or harvested your field when it was sunny and warm, how will you sustain yourself when it rains?

"Go and observe the ant lazybones!" (Proverbs 6:6). Rabbi Yehudah ben Padyah says: The wicked will one day come before the Holy One and say: "Master of the World, let us rest and we will make teshuvah before you." The Holy One responded to them: "idiots of the world, the world that you see yourselves in is like living on erev Shabbat, whereas the world as it is on Shabbat. If you don't prepare for Shabbat on erev Shabbat, what will you eat? Another example might be that the world in which you see yourselves is like being on dry land, whereas the world as it is already is immersed in the sea. What are you going to eat when you're at sea if you haven't prepared when you had time on the land? Another example might be that the world in which you see yourselves is like an entrance way to a home, whereas the world as it is already exists within the living room. If a person doesn't prepare to unlock the door, how will he enjoy the comforts of home? Another example might be that the world in which you see yourselves is like a warm sunny day, whereas the world as it is experiences a downpour of rain. If you haven't sowed, reaped, or harvested your field when it was sunny and warm, how will you sustain yourself when it rains?

“and the dust returns to the earth as it was; and the spirit returns to God, who provided it” (Ecclesiastes 12:7).
“And the dust returns to the earth as it was” – Rabbi Pinḥas and Rabbi Ḥilkiya [said] in the name of Rabbi Simon: When is it that “the spirit returns to God, who provided it”? It is when “the dust returns to the earth [as it was].”¹²If the body returns free of sin, as it was before the person lived his life. If not, “may He cast away the souls of your enemies…” (I Samuel 25:29).¹³God will cast away the souls of the sinners.
Rabbi Shmuel bar Naḥmani [said] in the name of Rabbi Avdimi of Haifa: [This is analogous] to a priest who is scrupulous regarding matters of ritual purity who gave a loaf of teruma bread to a priest who is not scrupulous in that regard, and said to him: ‘Look, I am pure, my household is pure, my utensils are pure, and this loaf that I am giving you is pure. If you return it to me in the manner that I gave it to you, fine, but if not, I will burn it in your presence.’ So too, the Holy One blessed be He says to each person: Look, I am pure, My abode is pure, My attendants are pure, and the soul that I am placing in you is pure. If you give it to Me as I gave it to you, fine, but if not, I will burn it in your presence.¹⁴In Gehenna
All this [occurs to a person] in his old age; however, in one’s youth, if he sins he is stricken with gonorrhea and leprosy; therefore, Moses cautions Israel: “[Any] man, when there will be a discharge from his flesh” (Leviticus 15:2).¹⁵The term “from his flesh” is seemingly unnecessary and is meant to emphasize that if one sins God brings upon him bodily punishment even in his youth. God need not bring this punishment from an external source; He can bring it from within a person’s own body.
Rabbi Yehoshua ben Levi interpreted the verses regarding the Temple.¹⁶Previously verses 1–7 were interpreted as warning a person to remember God before reaching old age. Rabbi Yehoshua ben Levi offers an alternative interpretation of these verses. The prophet said to Israel: “Remember your Creator” (Ecclesiastes 12:1) – remember your Creator while your chosen status is still intact, while the covenant of priesthood is still intact, as it is stated: “And choose it from all the tribes of Israel [to be priests for Me]” (I Samuel 2:28); while the covenant of Levitehood is still intact, as it is stated: “As the Lord your God has chosen it from all your tribes…” (Deuteronomy 18:5); while the covenant of Jerusalem is still intact, as it is stated: “The city that I have chosen” (I Kings 11:32); while the kingdom of the House of David is still intact, as it is stated: “He chose David, His servant” (Psalms 78:70); while the Temple is still intact, as it is stated: “Now I have chosen and consecrated this house” (II Chronicles 7:16); while you are still intact, as it is stated: “The Lord your God has chosen you to be a treasured people for Him” (Deuteronomy 7:6). “Before the evil days come” (Ecclesiastes 12:1) – these are the days of the exile; that is what is written: “Who put far away the evil day” (Amos 6:3). “And the years arrive when you will say” (Ecclesiastes 12:1): The merit of the patriarchs has ceased.
“Before the sun…are darkened” (Ecclesiastes 12:2) – this is the kingdom of the House of David, as it is stated: “His throne will be like the sun before Me” (Psalms 89:37). “The light” (Ecclesiastes 12:2) – this is Torah, as it is stated: “For the commandment is a lamp and Torah is light” (Proverbs 6:23). “The moon” (Ecclesiastes 12:2) – this is the Sanhedrin,¹⁷The Sanhedrin would sit in the configuration of a semicircle, or half-moon. as it is written: “Like the moon, it will be established forever” (Psalms 89:38). “The stars” (Ecclesiastes 12:2) – these are Torah scholars.
“And the clouds return after the rain” (Ecclesiastes 12:2) – you find that all the harsh prophecies that Jeremiah prophesied in their regard did not befall them until after the destruction of the Temple.
“On the day that the guards of the house will tremble” (Ecclesiastes 12:3) – these are the priestly and Levite watches. “The men of valor will be bent” (Ecclesiastes 12:3) – these are the priests. Rabbi Abba bar Kahana said: Aaron [picked up and] waved twenty-two thousand Levites on one day, as it is stated: “Aaron waved the Levites a waving before the Lord (Numbers 8:11). Rabbi Ḥanina said: The crop [of a bird] is very light, and the priest would aim, take it in one hand, and throw it behind the ramp [of the altar, a distance of] thirty-two cubits, with a backward [motion of his] hand.¹⁸Throwing a light item accurately to a great distance takes enormous strength.
“The grinders will cease” (Ecclesiastes 12:3) – these are the great compilations [of tannaitic traditions], like the compilation of Rabbi Akiva, the compilation of Rabbi Ḥiyya and Rabbi Hoshaya, and the compilation of bar Kappara. “Because they have dwindled” (Ecclesiastes 12:3) – this is the Talmud that is intermingled with them. “It will be dark for those who gaze through the windows” (Ecclesiastes 12:3) – you find that when Israel was exiled to Babylon, there was no one able to clearly articulate his studies.
“The doors to the street will be shut” (Ecclesiastes 12:4) – these are the doors of Neḥashta of the House of Elnatan,¹⁹Neḥushta, daughter of Elnatan, was the mother of Yehoyakhin, king of Judah (see II Kings 24:8). Her door was open to all those in need, but this was no longer the case after the destruction of Jerusalem and the Temple. which had been wide open. “With the fading of the sound of the mill” (Ecclesiastes 12:4) – [the destruction occurred] because they were indolent in the study of Torah. Rabbi Shmuel bar Naḥmani said: Matters of Torah were likened to a mill; just as a mill is not idle by day or at night, so too, regarding matters of Torah it is stated: “You shall contemplate it day and night” (Joshua 1:8). “And one will arise to the voice of a bird” (Ecclesiastes 12:4) – Rabbi Levi said: For eighteen years, a Divine Voice would proclaim and call out to Nebuchadnezzar and say to him: Wicked slave, ascend and destroy the house of your Master, because His children are rebellious and do not obey Him. “And all the sources of music will be lowered” (Ecclesiastes 12:4) – [Nebuchadnezzar] ascended and abrogated song in the Temple; that is what is stated: “They will not drink wine with song” (Isaiah 24:9).
“They will also fear heights” (Ecclesiastes 12:5) – [Nebuchadnezzar] also feared the most elevated, the King of kings. “There will be obstacles on the way” (Ecclesiastes 12:5) – the fear of the way fell over him. Rabbi Levi said: He began delineating subdivisions along the route, as it is stated: “For the king of Babylon stood at the crossroads, [at the head of the two roads, to practice divination; he shot arrows, consulted the terafim, and examined the liver]” (Ezekiel 21:26); [he stood at] a thoroughfare that diverges, “at the head of the two roads,” [a location] that diverges to two roads. There were two roads there, one going toward the wilderness and one going toward the settlement [Jerusalem]. “To practice divination” – he began performing divination in the name of Rome, but it was not successful;²⁰He performed divination to find out if he would be successful if he waged war against Rome, but the message he received was that he would not be successful. in the name of Alexandria, but it was not successful; in the name of Jerusalem, and it was successful. “He shot arrows” in the name of Rome, but it was not successful; in the name of Alexandria, but it was not successful; in the name of Jerusalem, and it was successful.²¹He shot arrows straight up into the air and watched to see in which direction they would fall. When he shot with the intention to receive a sign about Jerusalem, the arrow sailed in the direction of Jerusalem. He kindled lamps and lanterns in the name of Rome, but they did not light; in the name of Alexandria, but they did not light; in the name of Jerusalem, and they lit. He sailed boats on the Euphrates River in the name of Rome, but they did not move; in the name of Alexandria, but they did not move; in the name of Jerusalem, and they moved. “Consulted the terafim” – this is his idol worship. “And examined the liver” – Rabbi Levi said: Like an Arab who slaughters a lamb and examines its liver.²²This is a form of divination.
“In his right hand was the divination for Jerusalem, [to place battering rams, to call for murder, to raise the voice with shouting, to place battering rams against the gates, to pour a ramp, to build a siege tower]” (Ezekiel 21:27) – the divination of Jerusalem was in his right hand.²³He was encouraged by the signs he received via divination that he would conquer Jerusalem. Alternatively, he cast lots, and the lot of Jerusalem came up in his right hand, indicating that he would conquer it. “To place battering rams [karim]” – [to appoint] government officials [kalorkhin]; “to call for murder” – [to administer] death sentences; “to raise the voice” – [to sound] trumpets of war; “to place battering rams” – he deployed a siege; “to pour a ramp” – [from which they would catapult] stones; “and to build a siege tower” – ramps [to climb over the wall]. Regarding all of these [it could have been said]: “But it will be for them like a vain divination [in their eyes, who have weeks upon weeks, and it evokes iniquity for them to be captured]” (Ezekiel 21:28). The prophet said to Israel: Had you merited, you would have read the Torah that is expounded in seven times seven ways.²⁴This is alluded to in the phrase “weeks upon weeks,” as a week has seven days. Now that you have not merited, Nebuchadnezzar will divine seven times seven divinations upon you. Why to that extent? “And it evokes iniquity for them to be captured” – this is the blood of Zekharia.²⁵See Kohelet Rabba 3:16, where the story is told of Zekharia, a prophet and priest, who was murdered in the Temple. This terrible act caused the Israelites to be punished with great bloodshed and suffering at the time of the destruction of the Temple.
“The almond tree will blossom” (Ecclesiastes 12:5) – this is the prophecy of Jeremiah, as it is stated: “I see the branch of an almond tree” (Jeremiah 1:11). Rabbi Elazar said: Just as an almond tree, from the moment that it blossoms until its fruit ripens is twenty-one days, so too, the entire decree was [carried out] only from the seventeenth of Tammuz until the ninth of Av.
“The grasshopper will be burdened” (Ecclesiastes 12:5) – this is the image of Nebuchadnezzar, as it is stated: “Nebuchadnezzar the king made an image of gold; [its height was sixty cubits, and its width was six cubits]” (Daniel 3:1).²⁶It is referred to disdainfully as a grasshopper as a way to mock its giant size. Rabbi Yoḥanan said: It emerges that you are saying that anything whose height is sixty and its width is six [is able to stand,] but [in fact] it requires a width one-third of its height. Rabbi Banai said: It was like a reed; he would place it upright and it would fall, he would place it upright and it would fall. Rabbi Ḥagai said in the name of Rabbi Yitzḥak. It was incapable of standing until he brought all the silver and gold from Jerusalem. They poured it into a solid base before it as a stand for its feet. That is what is written: “They will cast their silver in the streets” (Ezekiel 7:19).
“The caper berry [haaviyona] will fail” (Ecclesiastes 12:5) – this is the merit of the patriarchs.²⁷The word aviyona is expounded to mean father of a dove [avi yona], as the Jewish people are likened to a dove. “For the man goes to his eternal home” (Ecclesiastes 12:5) – they were from Babylon,²⁸Abraham’s origins were in Babylon. and to Babylon they returned. “And the mourners will circle in the streets” (Ecclesiastes 12:5) – this is the exile of Yekhonya. You find that at the time of the exile of Zedekiah,²⁹The exile of Zedekiah, which took place in the wake of the destruction of the Temple, was eleven years after the exile of Yekhonya. the members of the exile of Yekhonya emerged to greet them. They were covered in sackcloth³⁰This was in mourning for the destruction of the Temple. on the inside and in white garments³¹As residents of Babylon, they outwardly celebrated their king’s victory. on the outside. They would ask each other:³²Those who had been exiled previously asked those who were just coming into exile. How is [my] father doing? How is [my] mother doing? How is [my] brother doing? They said to them: They were killed. They would mourn with one hand and laud with the other hand,³³They would beat their chests or thighs in mourning, and when forced to, they would applaud the king for his victory. to fulfill what is stated: “Your splendor will be upon your heads and your shoes upon your feet; you will not lament and you will not weep” (Ezekiel 24:23).³⁴They were forced to wear celebratory clothing and could not properly mourn their loss.
“Before the silver cord is severed” (Ecclesiastes 12:6) – this is the genealogical chain;³⁵Families of impeccable lineage kept meticulous genealogical records and were careful to marry only families with similarly impeccable lineage. This ability, and certainly the records, were lost during the period of destruction and exile. “the golden skull is shattered” (Ecclesiastes 12:6) – these are matters of Torah, as it is stated: “More pleasant than gold” (Psalms 19:11).
“The pitcher is smashed at the spring” (Ecclesiastes 12:6) – two amora’im: One says: The pitcher of Barukh at the spring of Jeremiah,³⁶Barukh ben Neriya was the disciple of Jeremiah. The transmission from master to disciple was disrupted. and one says: The pitcher of Jeremiah at the spring of Barukh. That is what is written: “[Then Barukh answered them:] From his own mouth he would recite all these words to me and I would write on the scroll with the ink” (Jeremiah 36:18).³⁷In this verse, Barukh copied down what Jeremiah said. The midrash may be alluding to the fact that Jeremiah was dependent upon Barukh’s skill as a scribe, which was enhanced by Divine inspiration (Maharzu); alternatively, Jeremiah the teacher was enriched by his student’s insights and questions (Etz Yosef).
“And the wheel is shattered into the cistern” (Ecclesiastes 12:6) – they were from Babylon, and to Babylon they returned. They were from Babylon, as it is stated: “The Lord said to Abram: Go you from your land” (Genesis 12:1).³⁸Abraham’s original land was Ur Kasdim (see Genesis 11:31), which is in Babylon. “And to Babylon they returned” – [as it is stated regarding Nebuchadnezzar:] “And exiled the people to Babylon” (Ezra 5:12). Rabbi Yoḥanan said: “Who says to the depths: Be dry” (Isaiah 44:27). “The depths” – this is Babylon. Why is it called “the depths”? Because the dead of the generation of the Flood were submerged there, as it is written: “As Babylon caused the dead of Israel to fall, [so at Babylon shall fall the dead of all the land]” (Jeremiah 51:49).
Reish Lakish said: It is written: “They found a valley in the land of Shinar” (Genesis 11:2). Why is it called Shinar? Because the dead of the generation of the Flood were transported [sheninaru] there [by the water]. Alternatively: Shinar, as they died in convulsions [tashnuk], without a lamp and without a bathhouse.³⁹Because they were impoverished. Alternatively: Shinar, as they were bereft [meno’arim] of the mitzvot, without teruma and tithes.⁴⁰These mitzvot apply specifically in the Land of Israel. Shinar, as their princes die as lads [ne’arim]. Shinar, as they established an enemy [soneh] and a destroyer [va’er]; and who is that? It is Nebuchadnezzar.
“And the dust returns to the earth as it was” (Ecclesiastes 12:7) – they were from Babylon, and to Babylon they returned. “And the spirit returns to God” – this is the Divine Spirit. You find that when Jeremiah saw Jerusalem destroyed, the Temple burned, Israel exiled, and the Divine Spirit that departed, he began [to speak] about them with [the phrase] “vanity of vanities” (Ecclesiastes 12:8).

(Numb. 5:13, cont.:) “And it is hidden from her husband's eyes,” [is to] exclude one who is blind.³⁹Sifre, Numb. 5:13 (7); Sot. 27a. Cf. Numb. R. 9:10, which explains the exception as referring to a husband just pretending to be blind to his wife’s adultery, so that he can use the rite of the bitter water for killing his wife. Another interpretation (of Numb. 5:13, cont.), “and it is hidden from her husband's eyes.” [These words mean to exclude the case in which] her husband saw [her transgression] and overlooked [it]. (Ibid., cont.:) “So that she is secluded.” We have not yet heard of a specific length of time for her to be in seclusion (with her lover) [in order to cause defilement]. R. Eleazer says, “[The time needed] for a palm tree to sway back.”⁴⁰See TSot. 1:2; Sot. 4a; Sifre, Numb. 5:13 (7). R. Joshua says, “For mixing the cup.” Ben 'Azzay says, “For drinking it.” R. Aqiva says, “For roasting an egg.” R. Judah says, “For eating three eggs one after the other.” R. Eleazar ben Pinhas says, “For a weaver⁴¹Gk.: gerdios. to knot the thread.”⁴²Gk.: nema. R. Hanin says, “For her to put her finger in her mouth.” Pelimo says, “For his (sic) hand⁴³Cf. the parallel in Numb. R. 9:10, which reads, “her hand.” to reach over the basket and take a loaf of bread. And even though there is no evidence for [this understanding], there is a hint [that it is correct], where it is stated (in Prov. 6:26), ‘For on behalf of a woman playing the harlot [one will be reduced] to a loaf of bread.’” (Numb. 5:13, cont.:) “And there is no witness against her.” Although she has no [witness against her] now, she will have one at another time.⁴⁴In addition to Numb. R. 9:10, see Gen. R. 38:14; PRK 18:3; PR 32:2. In a similar usage⁴⁵Kayyotse badavar. This repetitive use of kayyotse b… indicates that the sixth of the seven exegetical rules (middot) attributed to Hillel is being used here. you say (in Gen. 11:30), “Now Sarai was barren; she had no child.” Although [Sarai] had no [child] then, she would have one at another time, as stated (in Gen. 21:1), “Then the Lord visited Sarah […].” In a similar usage you say (in Esth. 2:10), “Esther had not disclosed her people [and her native land].” Although she had not disclosed them to him then, she did disclose them to him at another time, as stated (in Esth. 8:1), “then Mordecai came before the king, for Esther had disclosed what relationship he had to her.” And here also (in Numb. 5:13), “and there is no witness against her.” Although she has no [witness against her] now, she will have one at another time, as stated (in Mal. 3:5), “and I will be a swift witness [against sorcerers, against adulterers].” Our masters have said, “When a woman is alone with her husband and he is having sexual intercourse with her, if she sets her eyes on another at the time of [their] sexual intercourse, there is no greater adultery for her than this.⁴⁶Numb. R. 9:34. Thus it is stated (in Ezek. 16:32), “The adulterous woman [receives strangers] instead of her husband (literally: under her husband).” Is there a woman who commits adultery [while] under her husband?⁴⁷Cf. Numb. 5:19. It is simply that this is [the kind of woman] who encounters a certain man and sets her eyes on him. Then she has sexual intercourse with her husband while her heart is on him. [There is] a story about the king of the Arabs, who asked R. Aqiva, “I am black and my wife is black, but she has borne me a white son. Shall I kill her because she has played the harlot while under me?” He said to him, “Are the images within your house white or black?” He said to him, “White.” He said to him, “When you were busy with her, she set her eyes on the images and bore [a child] like them. Now if you are surprised over this matter, learn from the Jacob's flock. They were conceived from the sticks, as stated (in Gen. 30:39), ‘Since the flock conceived by the sticks, [the flock bore streaked, speckled, and spotted young].’” Then the king of the Arabs thanked R. Aqiva. Thus, when any woman is alone with her husband in holiness, in the end he produces righteous children from her. Thus we find it so in the case of Hannah, who was alone with her husband in holiness, and [so] the Holy One, blessed be He, did not deprive her of her reward. Rather he gave her a righteous son like Moses, as stated (in Jer. 15:1), “Even if Moses and Samuel stood before Me.” It also says (in Ps. 99:6), “Moses and Aaron were among His priests, and Samuel was among those who call upon His name.” So also did Hannah say (in I Sam. 1:27), “For this child did I pray, [and the Lord has granted me my petition].” Why? Because he was sown in holiness. The Holy One, blessed be He, said, “In this world I abhor all those peoples, because they are from unclean seed; but I have chosen you, because you are from true seed, as stated (in Jer. 2:21), ‘And I planted you as a choice vine, all of it from true seed.’ It is also written (in Deut. 7:6), ‘and the Lord your God has chosen you […].’ And also in the future to come I am choosing only you, because you are a holy seed, as stated (in Is. 65:23), ‘They shall not labor in vain, nor bear children in terror, because they are a seed blessed of the Lord, [and their offspring along with them].’”

(Numb. 5:12:) IF ANYONE HAS HIS WIFE GO ASTRAY (tisteh). Our masters have taught: The adulterers do not commit adultery, until a spirit of madness (shetut)³⁶In the unpointed Hebrew text, shetut and tisteh appear to have the same root. enters them.³⁷Tanh., Numb. 2:5. Thus it is stated (ibid.): IF ANYONE HAS HIS WIFE GO ASTRAY. <Here> we have learned about the woman. Where is shown about the man? Where it is stated (in Prov. 6:32): THE ONE WHO COMMITS ADULTERY WITH A WOMAN IS HAS NO SENSE (literally: IS LACKING HEART); <THE ONE WHO DOES SO DESTROYS HIS OWN LIFE>.³⁸Cf. Numb. 9:6.

And it came to pass that when Isaac was old, and his eyes were dim (Gen. 27:1). Scripture states elsewhere: A gift (bribe) is as a precious stone in the eyes of him that hath it; whithersoever he turneth, he prospereth (Prov. 17:8). What may the gift (mentioned in this verse) be compared to? To a precious stone which shatters whenever it falls.⁵The gift becomes a bribe and ultimately brings harm to the recipient. This verse aptly refers to Isaac, for it is said: Now Isaac loved Esau because he did eat of his venison (lit. the game was in his mouth) (Gen. 25:28). What is the meaning of the game was in his mouth? It means that Esau ensnared⁶A play on words: tzayid (venison) and tzud (trap) the righteous Isaac with the words he spoke. You find that Esau committed every sin which the Holy One, blessed be He, detests; There are six things which the Lord hateth, yea, seven which are an abomination unto Him: haughty eyes, a lying tongue, and hands that shed innocent blood; a heart that deviseth wicked thoughts, feet that are swift in running to evil; a false witness that breatheth out lies, and he that soweth discord among brethren (Prov. 6:16–19). Whenever Esau entered the house, he would ask his father: “My father, is one obliged to tithe for salt?” Isaac would exclaim in amazement: “Observe, how scrupulous this son of mine is concerning the commandments!” And when his father would ask him: “Where were you today, my son?” “At the house of study,” the youth would reply and he would add: “Is this not the law under certain circumstances; are not these things prohibited and these permitted?” By such remarks, he entraped his father with his mouth. That is why he loved him. Thereupon, the Holy Spirit exclaimed: When he speaketh fair believe him not; for there are seven abominations in his heart (ibid. 26:25). Why did Isaac’s eyes become weak? They became weak because he beheld the countenance of the wicked Esau; also because he ate the venison he brought him, as it is said: For the gift blinded them that hath sight (Exod. 23:8).

Another explanation: "This commandment etc... is not in heaven." Moses said to them, "Do not say that another Moses stood and brought to us a different Torah from the Heavens, I already informed you all that it is not in Heaven, nothing of it remains in the Heavens." Another explanation: Rabbi Chanina said, It (the Torah) and all the vessels of belief in It were given; "its' humility, its' justice, its' integrity, and the gift of its' reward. Another possibility: What does, "It is not in Heaven" mean? Shmuel said, The Torah was not commanded in astrological signs since belief in them is in the heavens. They said to Shmuel, but hey, aren't you an astrologer and also great in Torah? He said to them, I only look at the astrological signs when I am free from the Torah. When is that? When I enter the bathhouse. Another possibility, "It is not in Heaven." They said to Moses our Teacher, but hey, you said to us, "It's not in Heaven, it's not on the other side of the sea, but where is it? he said to them, in the place that is close, in your mouths, and in your hearts to do it, it is not from from you, it is close to you all. Another possibility, "In your mouths and in your hearts to do it." The Rabbis said, Shlomo said seven things about the lazy person, but what Moses said was greater than all of them. What did they say to the lazy person? Your rabbi in the city goes and learns Torah from us? But he argued with them and responded. I am afraid from the lion on the way. From where is this learned? (Proverbs 26:13) A lazy man says, “There’s a cub on the road" They said to him, "But hey, your rabbi in the country stands and goes with him." He replied to them, "I'm afraid that there will not be a lion in the street, for it says,"a lion in the street"(proverbs 26:13) They said to him, "But hey, the lazy one lives with/in your house. He said to them, "And the lion is outside. They said to him, "Inside the house, he replied to them and said, (what happens) if I am walking and find the door locked, I return and come? They said to him, it is open, and from where do you know that

R. Isaac said: "He who has provoked his neighbor, even by words, must appease him as it is said (Prov. 6, 1) My son, if thou hast become surety for thy friend, etc., go hasten to him and urge thy friend; i.e., it thou hast his money, open thy palm and restore it to him; if not, request some persons to ask him to forgive thee." R. Chisda said: "He must try to appease him three times, and among three circles of persons. He then should assemble men around, and say, as in (Job 33, 27) I have sinned, and perverted that which was right, and it profited me not."

R. Jeremiah had not been on quite intimate terms with R. Abba: he went to appease him. He sat down on the threshold. The servant-maid came out to empty dirty water, and bespattered R. Jeremiah. He said: I was made like unto mud, and applied unto himself the passage (Ps. 113, 7) From the dunghill he lifieth up the needy. He abandoned hope and began to walk away. When R. Abba heard about this, he came out and followed him. Meanwhile R. Jeremiah, noticing that R. Abba pursued him, returned in the desire to approach and appease R. Abba, when R. Abba said to him: "Now, I have to ask forgiveness of thee, as it is written (Pr. 6, 3) Go, humble thyself, and urge thy neighbor." When R. Zera was on bad terms with any person, he passed him repeatedly, in order that the other might recollect and [try to] appease him.

Rav Huna said: "behold it was very good" (Genesis 1:31). Behold it was very good, this is the quality/function of suffering [present in the world]. And is suffering very good? Impossible! Rather, this means that through its hands, creation comes to the world to come. So Shlomo said: (Proverbs 6:23) 'and the way of life is admonishments and reproof'. You said: 'go and find out what is the way that brings a person to the world to come. I say - this is the quality of punishment.

Another interpretation (of Numb. 6:23-24), “Thus shall you bless the Children of Israel: The Lord bless you and keep you.” “Bless you,” with wealth; “and keep you,” so that may do good works (mitswot). (Vs. 25:) “The Lord make His face shine,” and raise up children from you to be Torah scholars. Thus it is stated (in Prov. 6:23), “For the commandment (mitzvah) is a lamp, and Torah is [a light].” Another interpretation (of Numb. 6:25), “The Lord make His face shine (from he'ir) [upon you],” to raise up priests from you, who kindle fire (from he'ir) upon the altar. Thus it is stated (in Mal. 1:10), “you will not⁵⁹In the biblical context, the sense would be “may you not.” kindle fire (from he'ir) on My altar in vain.” (Numb. 6:25, cont.:) “And be gracious to you.” R. Hiyya the Great taught, “May the Lord encamp with you.”⁶⁰So did R. Hiyya understand the word translated AND BE GRACIOUS TO YOU (WYHNK), and the word can indeed be understood as coming from the root HNH (“encamp”). Another interpretation (of Numb. 6:25), “and be gracious to you,” to raise up prophets from you. Thus it is stated (in Zech. 12:10), “And I will pour out upon the House of David and upon anyone dwelling in Jerusalem a spirit of grace and mercy.” Another interpretation (of Numb. 6:25), “and be gracious to you.” May He set His grace upon you in whatever place you go. Thus it is stated (in Esth. 2:17), “and she won grace and favor.” (Numb. 6:26:) “The Lord lift up His face unto you.” But another text says (of the Holy One, blessed be He, in Deut. 10:17), “who does not lift up His face (i.e., show favor).” How can this be?⁶¹Sifre, Numb. 6:26 (42); PRK 24(suppl. 7):1. [If] one has repented before judgment is sealed, (Numb. 6:26:) “The Lord lift up his face (i.e., show favor).” When judgment has been sealed, (Deut. 10:17:) “who does not lift up His face.” Another interpretation (of Numb. 6:24), “The Lord bless you and keep you.” Along with the blessing there is a keeping.⁶²Numb. R. 11:5. A king of flesh and blood has a friend in Syria, but he dwells in Rome; when the king sent for him, he arose and came to him, and [the king] gave him a hundred pounds⁶³Gk.: litrai; cf. Lat.: librae. of gold; [but when] he loaded it up and set out on the road, bandits⁶⁴Gk.: lestai. fell upon him. They took everything that he had given him and everything [else] that he had with him. Do you suppose that he could have kept him from the bandits? For that reason it is stated (in Numb. 6:24), “The Lord bless you and keep you.”⁶⁵See the parallel in Numb. R. 11:5, which expands here: “THE LORD BLESS YOU with abundance AND KEEP YOU from bandits.” Another interpretation (of Numb. 6:24), “The Lord bless you and keep you.” May He bless you with money, that there not be a tax collection in the province, and that a tax collector not come to the province and say to you, “Give your gold.” Rather (as in Numb. 6:24), “The Lord bless you and keep you.” Another explanation. “Bless you” refers to sons (who can produce wealth), [while] “keep you” refers to daughters, since the females need keeping. And so it says (in Ps. 121:5), “The Lord is your keeper; the Lord is your shade [on your right hand].” (Numb. 6:25:) “The Lord make His face shine upon you. May He make the light of His face shine for you.” Now “make shine” (y'r) can only mean life, since it is written (in Prov. 16:15), “In the light of the king's face there is life.” It also says (in Ps. 118:27), “The Lord is God and has given light (y'r) to us.” And similarly it says (in Ps. 67:2), “May God be gracious to us and bless us; [may He make His face shine for us].” (Numb. 6:26:) “The Lord lift up his face.” Does the Holy One, blessed be He, lift up His face for a creature? Moreover, is it not already written (in Deut. 10:17), “who does not lift up His face (i.e., show favor).”⁶⁶Numb. R. 11:7. It is simply that, just as they lift up their faces (show favor) to Me, so do I lift up My face to them. How so? I have written in the Torah (in Deut. 8:10), “Then you shall eat, be full, and bless [the Lord your God].” So when a person sits down with his children and the children of his house, and when there is not enough before them to be full, they [still] lift their faces to Me as they give the blessing. Moreover, they exercise meticulous care [to recite a blessing] for [something as small] as an olive, for [something as small] as an egg. Therefore (in Numb. 6:26), “The Lord lift up his face unto you […].”⁶⁷Ber. 20b. (Numb. 6:23:) “Thus shall you bless the Children of Israel], ‘Say to them.’” “Say (amor)” is written] fully (i.e., with the o represented by the vowel letter, waw).⁶⁸Numb. R. 11:4. Say to them, i.e., to the priests, “[It does] not [follow that], because I told you to bless Israel, that you will bless them [as though] in forced labor⁶⁹Gk.: aggareia; Lat.: angaria. and in sudden haste. Rather you shall bless them (fully) with religious devotion (kawwanah) of the heart, so that the blessing will be fully effective with them. It is therefore stated, “Say” fully, to say that a person should wish his fellow well with a full [heart].

Rav Isaac bar Samuel bar Martha said: There were two ways before him, one long and one short. The short one was full of pebbles, but the long one did not have a pebble in it. He left the long one and went by the short one on the Sabbath. Concerning him it was stated (in Prov. 19:2): AND ONE WHO HASTENS WITH THE FEET IS A SINNER. Our masters have taught (in Avot. 4:2): ONE GOOD LEADS TO ANOTHER, AND ONE TRANSGRESSION LEADS TO ANOTHER. A person should not worry about a sin which he commits by mistake, but rather that an opening has been made for him to sin, whether by mistake or deliberately. Moreover, one should not rejoice over a good deed which comes to him (for fulfillment), but rather that many good deeds are going to come to him.³⁹Cf. Avot. 4:2: THE RECOMPENSE FOR A GOOD DEED IS A GOOD DEED. Therefore, if one has sinned by mistake, this is not a good sign. How much the more so if he sins deliberately! About him it has been stated (in Prov. 19:2): AND ONE WHO HASTENS WITH THE FEET IS A SINNER. So also (in Prov. 6:16–19): SIX THINGS THE LORD HATES…: HAUGHTY EYES, A LYING TONGUE,… FEET QUICK TO RUN TO EVIL, <….> This refers to Ahab ben Kolaiah and Zedekiah ben Maaseiah (the false prophets of Jer. 29:21–23), who sinned in Jerusalem.⁴⁰Sanh. 93a; PRK 24:15. And that was not enough for them, but after they had gone into exile in Babylon, they added to their sin. And what had they done in Jerusalem? They were false prophets. Moreover, they did not forsake their trade in Babylon. Now they would pimp for each other. Ahab would go to visit <one of> the great ones in the kingdom and would say to him: I am so-and-so, a prophet. The Holy One has sent me to say something to your wife. Then he would say to him: Here she is before you. Go on in. When he was alone with her, he would say to her: The Holy One wants to raise up prophets from you. Simply go, have intercourse with Zedekiah, and give birth to prophets from him. So he would come and have intercourse with her. Then Zedekiah would similarly pimp for Ahab. And this was their trade for several years. Come and see how wicked they were. They gave themselves a reputation in Babylon for being great prophets. When some woman became pregnant and saw one of them, she would say to him, O Prophet, what is in my womb? A male or a female? He would say: A male. Then he would go to her neighbors and say: So-and-so will bear a female. If she bore a male, she would say: So-and-so, the prophet, told me. If it was a female, the neighbors would say: Thus did so-and-so, the prophet, tell us; but he did not want to worry you. Now they acted in this way until they came to Shemirah, the wife of Nebuchadnezzar. Zedekiah said to her. Thus says the Lord: Inform Ahab….⁴¹For the missing part of the story, see Tanh., Lev. 1:6; Sanh. 93a; PRK 24:15. What caused these wicked men to be burned? It was because they ran with their feet after transgressions. It is therefore stated (in Prov. 19:2): AND ONE WHO HASTENS WITH THE FEET IS A SINNER. Nevertheless (ibid.) ALSO, A SOUL WITHOUT KNOWLEDGE IS NOT GOOD. Therefore, the Holy One said to Moses: Say unto Israel (in Lev. 4:2) WHEN A SOUL SINS BY MISTAKE.

10) (Vayikra 18:4) "to walk in them": Make them primary and not secondary. "to walk in them": Your converse should be only in them, not intermixed with any mundane matters. Do not say: I have learned the wisdom of Israel; now I will learn the wisdom of the world. "to walk in them": You are not permitted to depart from them. And thus (Mishlei 5:17) "They shall be ours alone … (Vayikra 6:22) In your going forth, it shall guide you" — in this world; "in your reclining, it shall guard you" — at the time of death; "and when you awake, it shall converse with you" — in the world to come. And (Isaiah 26:19) "Awake and sing, you dwellers in the dust!" And lest you say: "Gone is my hope and my prospect!" It is, therefore, written "I am the L–rd." I am your hope and your prospect and upon Me is your trust. And (Isaiah 46:4) "And until (your) old age, I am He, etc." And (Isaiah 44:6) "Thus said the L–rd, the King of Israel and its Redeemer, the L–rd of hosts, etc." (Isaiah 48:12) "I am He. I am first and I am last." And (Isaiah 41:4) "I, the L–rd, am first, and with the last shall I be,"

(Numb. 5:13, cont.:) AND IT IS HIDDEN FROM HER HUSBAND's EYES, except for one who is blind.⁴⁶Tanh., Numb. 2:7; Sifre, Numb. 5:13 (7); Sot. 27a. Cf. Numb. R. 9:10, which explains the exception as referring to a husband just pretending to be blind to his wife’s adultery, so that he can use the rite of the bitter water for killing his wife. Another interpretation (of Numb. 5:13, cont.:) AND IT IS HIDDEN FROM HER HUSBAND'S EYES. These words mean that> her husband would not have viewed <her transgression> and overlooked <it>. (Ibid., cont.:) SO THAT SHE IS UNDETECTED. We have not yet heard of a specific length of time for her to be in seclusion (with her lover) <in order to cause defilement>. R. Eleazer says: <The time needed> for a palm tree to sway back.⁴⁷See TSot. 1:2; Sot. 4a; Sifre, Numb. 5:13 (7). R. Joshua says: For mixing the cup. Ben 'Azzay says: For drinking it. R. Aqiva says: For roasting an Egg. R. Judah says: For eating three eggs one after the other. R. Eleazar ben Pinhas says: For a weaver⁴⁸Gk.: gerdios. to knot the thread.⁴⁹Gk.: nema. Hanan says: For her to put her finger in her mouth. Pelimo says: For his (sic) hand⁵⁰Cf. the parallel in Numb. R. 9:10, which reads, “her hand.” to reach over the basket and take a loaf of bread. Even though there is no evidence for the affair, there is a hint of the affair where it is stated (in Prov. 6:26): FOR ON BEHALF OF A WOMAN PLAYING THE HARLOT <ONE WILL BE REDUCED> TO A LOAF OF BREAD.

And he who says that the Torah was not given by Heaven, etc. Our Rabbis were taught: Concerning the verse (Num. 15, 31) "Because the word of the Lord hath he despised and his commandment hath he broken. This refers to him who says that the Torah was not given by Heaven. According to others, the word of the Lord hath he despised, refers to an Epicurean. Still another explanation is that the word of the Lord hath he despised, refers to him who interprets the Torah in opposition to the adopted sense." His commandment hath he broken; this refers to circumcision, Hikareth Tikareth; i.e., Hikareth (shall be cut off), from this world. Tikaret, from the world to come. "Infer from this," said R. Elazar the Modite, "that he who profanes the sanctuary, who despises the festivals, he who breaks the covenant of Abraham, our father (circumcision), he who explains the Torah in opposition to the adopted sense, he who exposes his fellowman to shame in public, although he possesses wisdom and good deeds, will, nevertheless have no share in the world to come." We are taught in another Baraitha: "He hath despised the word of God, refers to him who says that the Torah was not given by Heaven, and even if he says that the entire Torah was given by Heaven, except this verse, which was not by the Holy One, praised be He! but by Moses himself, such a man is included in the verse that he hath despised. And furthermore even if he says that the whole Torah was given by Heaven except such and such an explanation, such an a fortiori conclusion, such an analogy of expression, such a man is considered, as if he hath despised the word of the Lord." We are taught in another Baraitha: R. Mair says: "To him who learned the Torah but does not teach it to others, the passage, for he hath despised, refers." R. Nathan says: "It refers to him who does not care for the Mishnah." R. Nehorai says: "It refers to him who is capable of studying the Torah, but does not." R. Ismael, however, says: "It refers to an idolater." How does he conclude this: As it was taught at the college of R. Ismael: "He hath despised the word of the lord." This refers to him who has despised the words which were said to Moses at Sinai (Ex. 20, 2) "I am the Lord, thy God, there shall not be any other god before thee." R. Joshua b. Karcha says: "He who learns the Torah and does not repeat it, is like unto one who sows but does not reap." R. Joshua says: "He who learned the Torah and causes to forget it, is likened unto a woman who bears children and buries them." R. Akiba said: "Chant every day, (Ib. b) chant every day." R. Isaac b. Abudimi said: "Where is the passage which gives a hint of this? It is said (Prov. 15, 26) The desire of the laborer laboreth for him; for his mouth imposeth it on him, i.e., he is laboring here and the Torah labors for him in another place." R. Elazar said: "Every man is created to labor," as it is said: (Job. 5, 7) "But man is born unto labor. From this, however, we do not know whether it means mental or physical labor; when the verse says (Pr. 16, 26) "For his mouth imposeth it on him, hence it refers to mental labor. But still I am not aware if it refers to labor of Torah or gossip? When the passage says: (Josh. 1, 8) "This book of the law shall not depart out of thy mouth, hence it refers to the labor of the Torah." And to this Raba referred when he said: "All human bodies are mail bags (carrying Heavenly decrees), happy are they who are found worthy to be receptacles of the Torah." (Pr. 6, 32) But whosoever committeth with a woman, lacketh sense," i.e., Resh Lakish said: "This refers to one who studies the Torah occasionally, as it is said (Ib. 22, 18) For it is a pleasant thing if thou keep them within thy bosom, if they be altogether firmly seated upon thy lips."

R. Dusthai, of the city of Biri, lectured: "Unto what may be likened the system of David's praver? "Unto a peddler who wanted to sell out his stock little by little. He said before the Holy One, praised be He! (Ps. 19,13-15) 'Sovereign of the Universe, who can guard against errors?' And he was answered, 'They will be forgiven.' (Ib.) 'From secrets (faults) do Thou cleanse me.' 'They will be forgiven.' (Ib.) 'Also from presumptuous sins withhold Thy servants.' 'This will [also] be forgiven.' (Ib.) 'Let them not have dominion over me,' i.e., the Rabbis shall not talk about me. 'This will [also] be allowed to you.' (Ib.) 'Then shall I be blameless,' i.e., my sins shall not be written. And he was answered, 'This is impossible, for, if the Yud which I took away from the name of Sarai complained before me several years, until Joshua came and I added it to his name, as it is said (Num. 13, 16) And Moses called Hoshea; the son of Nun, Joshua, how much more [will there be complaints] if I omit a whole portion of the Torah?' (Ps. 19) Clear from any great transgression, i.e., He said before him: 'Sovereign of the Universe, forgive me the whole sin.' And he was answered, 'It is revealed before Me what Solomon, thy son, will say in his wisdom in the future (Pr. 6, 27-30) Can a man take fire in his bosom, and his clothes not be burnt? Or can one walk upon hot coals, and shall his feet not be scorched? So he that goeth in to his neighbor's wife; whosoever touches her shall not go unpunished.' He then exclaimed, 'If so, then I am lost.' And he was answered: 'Accept affliction upon thyself.' Immediately David accepted affliction upon himself." R. Juda said in the name of Rab: "Six months was David afflicted with leprosy; the Shechina left him, and the Sanhedrin separated themselves from him. He was inflicted with leprosy, as it is written (Ps. 51, 9) Purge me [from sin] with hyssop, etc. The Shechina left him, as it is written (Ib., ib., 14) Restore unto me the gladness of Thy salvation. The Sanhedrin separated themselves from him, as it is written (Ib. 119, 79) Let those that fear Thee return unto me and they that know Thy testimonies. That all this lasted fully six months — when do we learn it? From the following passage (I Kings, 2, 11) And the days that David reigned over Israel were forty years; (Ib. b) In Hebron he reigned thirty-three years over all Israel and Judah. Hence we see that the six months more [which are counted in II Samuel] are not counted [in I Kings], and this was because the six months in which he was inflicted with leprosy were not counted." (Ps. 86, 17) Display on me a sign for good, etc. Thus said David before the Holy One, praised be He! "Sovereign of the universe, forgive me this sin [of Bath Sheba]." "Thou art forgiven," answered the Lord. David then said to the Lord: "Show me a sign while I live." Whereupon He answered, "During thy life I shall not make it known but during the life of Solomon, thy son, I shall make it known." When Solomon had built the Temple he desired to place the ark in the holy of holies, but the gates had become fastened to each other [and they could not be opened]. Solomon then offered twenty-four prayer-songs but was not answered. He then said the prayer (Ps. 24, 9) Raise your heads, O ye gates, and raise up, ye everlasting doors, and let the King of glory enter. Who is the King of glory, the Lord of Hosts, He is the King of glory, Selah (II Chr. 6, l2). Still he was not answered; but as soon as he said O Lord God, turn not away the face of Thy anointed, remember the pious deeds of David Thy servant, he was immediately answered. At that moment the faces of David's enemies turned black like the bottom of a pot and then it was known to all that the Holy One, praised be He! had forgiven David that sin.

(Prov. 6:20:) MY CHILD, KEEP YOUR FATHER's {TORAH} [COMMANDMENTS], <AND DO NOT FORSAKE THE TORAH OF YOUR MOTHER>. Our earliest ancestors separated out terumot²⁹I.e., the priestly tithes on produce, sometimes called “heave offerings.” and tithes.³⁰Tanh., Deut. 4:14, cont.; PRK 10:6; see PR 25:3, cont. Abraham separated out a great terumah, as stated (in Gen. 14:22): <THEN ABRAM SAID UNTO THE KING OF SODOM:> I HAVE LIFTED UP MY HAND UNTO THE LORD, GOD MOST HIGH. A lifting up is nothing but a terumah (rt.: RWM), since it is stated (in Numb. 18:26): <NOW YOU SHALL SPEAK UNTO THE LEVITES AND SAY UNTO THEM: WHEN YOU RECEIVE TITHES FROM THE CHILDREN OF ISRAEL, THE TITHE THAT I HAVE GIVEN YOU AS YOUR PORTION,> YOU SHALL LIFT (rt.: RWM) OUT OF IT A TERUMAH OF THE LORD, <A TITHE FROM THE TITHE>. Isaac separated out a second tithe, as stated (in Gen. 26:12): SO ISAAC SOWED ON THAT LAND AND REAPED IN THAT YEAR A HUNDREDFOLD, <FOR THE LORD HAD BLESSED HIM>. R. Abba bar Kahana said: Is it not true that a blessing does not rest on what is measured, on what is weighed, or on what is counted? So why did he measure them? In order to tithe them. This is what is written (ibid.): FOR THE LORD HAD BLESSED HIM.³¹See Deut. 14:24, which mentions a blessing in the context of the second tithe; therefore, the blessing of Gen. 26:12 must have been the result of Isaac’s second tithe. Jacob separated out a first tithe, as stated (in Gen. 28:22): AND OF ALL THAT YOU GIVE ME, I WILL SURELY SET ASIDE A TITHE FOR YOU.

Another matter: “Your branches are an orchard of pomegranates” – this is likened to a pomegranate orchard.¹⁴⁴The midrash interprets the term “your branches [shelaḥayikh]” to mean “your gifts [shiluḥayikh].” In the common vernacular: What did so-and-so send to his betrothed?¹⁴⁵This is an allegory likening the relationship of God and Israel to the relationship of a man to his fiancée. Pomegranates. Rabbi Ḥanina and Rabbi Simon: one said she¹⁴⁶This is a reference to the Israelites. brought Him thirteen and He brought her thirteen. She brought Him thirteen that are articulated in the book of Exodus: “This is the gift [that you shall take from them:] Gold, silver, and bronze, sky blue, purple, and scarlet wool, linen, and goat hair, rams’ hides dyed red, taḥash hides, and acacia wood.… onyx stones and stones for setting” (Exodus 25:3–5, 7).
He brought her thirteen that are articulated in Ezekiel: “I clad you in embroidery” (Ezekiel 16:10). Rabbi Simi said: A purple woolen garment. Akilas translated: A multi-colored embroidered garment. “I shod you with taḥash” (Ezekiel 16:10), corresponding to the taḥash hides. “I wrapped you in linen” (Ezekiel 16:10), corresponding to the linen and goat hair. “I covered you with silk [meshi]” (Ezekiel 16:10). Rabbi Aivu said: He rendered them substantial [mamash] in the world. Rabbi Yehuda ben Rabbi Simon said: He enveloped them in clouds of glory, just as it says: “The pillar of cloud would not move” (Exodus 13:22).
“I decked you with ornaments” (Ezekiel 16:11) – these are weapons. Rabbi Shimon ben Yoḥai says: The weapon that was given them at Ḥorev, the ineffable name was etched upon it. When they sinned it was taken from them. How was it taken? Rabbi Aivu said: It was peeled off on its own. The Rabbis say: An angel descended and peeled it off.
“I placed bracelets on your hands” (Ezekiel 16:11) – these are the tablets of the covenant upon which the Ten Commandments are engraved, just as it says: “The tablets were the work of God [and the script was the script of God engraved on the tablets]” (Exodus 32:16). “And a chain upon your neck” (Ezekiel 16:11) – these are the words of Torah, just as it says: “Bind them upon your heart always” (Proverbs 6:21).
“I put a ring” (Ezekiel 16:12) – this is the crown of sanctity. “And earrings in your ears” (Ezekiel 16:12) – this is the frontplate,¹⁴⁷The frontplate itself is referred to as the crown of sanctity (see Exodus 39:30). They are counted separately here because the midrash considers the front part of the frontplate separate from its sides. Alternatively, it counts the gold frontplate separate from the sky blue wool threads that held it in place on the forehead, and were themselves a sort of decorative crown (Rabbi David Luria; Midrash HaMevo’ar). as we learned: The frontplate is a type of plate of gold that is two fingerbreadths wide and stretches from ear to ear (Sukka 5a). “And a crown of splendor on your head” (Ezekiel 16:12) – this is the Divine Presence, just as it says: “You will be a crown of splendor in the hand of the Lord” (Isaiah 62:3), and it is written: “Their king passed before them and the Lord is at their head” (Micah 2:13). What are the other three? “You were decked with gold and silver.… your renown emerged among the nations” (Ezekiel 16:13–14), “henna with nard.”¹⁴⁸This is not included in the count. Some suggest that these words should appear before Rabbi Aḥa’s upcoming statement.
Rabbi Huna said: She brought Him thirteen and He brought her twenty-six, just as it is the way of a bridegroom to double the dowry of the bride. Rabbi Aḥa said: She brought Him vessels and spices¹⁴⁹These are the vessels of the Tabernacle and the spices of the incense offered in the Tabernacle. and He brought her vessels and spices, vessels by means of Moses¹⁵⁰The holy vessels that the Israelites took with them in their victorious war against Midian (see Numbers 31:6) (Maharzu). and spices by means of Solomon; that is what is written: “She then gave the king one hundred and twenty talents of gold, very many spices, and precious stones; there has never again come like that spice in terms of quantity like what the queen of Sheba gave to King Solomon” (I Kings 10:10). Rabbi Simon said: She brought Him a limited quantity of vessels and spices, but He brought her vessels and spices without limit. Solomon came and articulated: “Henna with nard.”

A certain Cuthean (i.e., a Samaritan) came and questioned R. Meir. He said to him: Do you not say that indeed your ancestor Jacob is truthful, since it is written (in Micah 7:20): YOU GIVE TRUTHFULNESS TO JACOB …? <The Cuthean> said to him: He separated out the tribe of Levi <as a tithe> for the tribes, <i.e.,> one out of ten. Should he not have separated out <a tithe> from two more <tribes>? He said to him: You have said that there were twelve, but I say that there were fourteen, as stated (in Gen. 48:5): EPHRAIM AND MANASSEH SHALL BE MINE LIKE REUBEN AND SIMEON. He said to him: So here there is support for it. You have added standing grain. Have you added water? He said to him: Do you not admit that there are four matriarchs? [Take away from them the four firstborn (of Jacob's four wives),] since the firstborn is not tithed. Why? Because he is holy, and something holy does not redeem for use something <else that is> holy. He said to him: It is good for your people that you are among them. (Prov. 6:20:) AND DO NOT FORSAKE THE TORAH OF YOUR MOTHER (immekha), <i.e.,> your people (ummatekha). That is what David said (in Ps. 40:9 [8]): TO CARRY OUT YOUR WILL, MY GOD, IS MY DESIRE, <FOR YOUR TORAH IS WITHIN MY BELLY>. R. Aha [bar Ulla] said: Is there Torah within the belly? And is it not so written (in Jer. 31:33): AND UPON THEIR HEART (not their belly) I WILL WRITE IT? It is simply that David said: May a curse come upon me, if something goes down into my belly, except when it is tithed. This is what is written (in I Chron. 27:25): AND OVER THE TREASURIES OF THE KING WAS AZMAVETH BEN {AZRIEL} [ADIEL]. AND OVER THE TREASURIES IN THE COUNTRY, {IN THE VINEYARDS, IN THE MOUNTAINS,} [IN THE CITIES, IN THE VILLAGES,] AND IN THE TOWERS WAS {JOHANAN} [JONATHAN] BEN UZZIAH.³²In other words, David was concerned enough about tithes to appoint overseers. For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL SURELY TITHE.

(Numb. 2:2:) “Each with his standard.” This text is related (to Deut. 32:10), “He found him (i.e., Jacob) in a desert land.” [It was] a great find, [when] the Holy One, blessed be He, found Israel.⁶⁷Numb. R. 2:6. [He was] like a person who, when traveling in the desert, finds grapes there. So did the Holy One, blessed be He, find Israel, as stated (in Hos. 9:10), “I found Israel like grapes in the desert.” It is therefore stated (in Deut. 32:10), “He found him in a desert land.” The world was a desert, before Israel came forth from Egypt. (Ibid., cont.,) “And in the void was a wailing desolation.” The world was void and wailing, before Israel received the Torah. But when Israel came forth from Egypt and received the Torah, [the Holy One, blessed be He,] enlightened the world, as stated (in Prov. 6:23), “For the commandment is a lamp, and Torah is a light.” [(Deut. 32:10, cont.,) “He encircled him, He watched over him, and He protected him as the pupil of His eye.”] What is the meaning of “He encircled him?” That he encompassed them with clouds of glory. “He watched over (rt.: byn) him,” in that He taught (rt.: byn) them the words of Torah. “He protected him.” Blessed are the ears that have heard to what extent did He cherish them, to what extent did He keep them, to what extent did He protect them. As much, as it were, “as the pupil of His eye.” See how He cherished them, kept them, and protected them. It is as the Holy One, blessed be He, said to Moses, “Tell them to make a tabernacle, and I will dwell among them. I am, as it were, leaving the heavenly beings and coming down to dwell among them. And not only that, but I will make them standards for My name. Why? Because they are My children, as stated (in Deut. 14:1), ‘You are children of the Lord your God.’ Also they are my hosts, as stated (in Exod. 7:4), ‘and I will bring forth my hosts, [my people the Children of Israel,] from the Land of Egypt.’” Therefore, he made those standards for My name, as stated (in Numb. 2:2), “each with his standard.”

Another explanation (of Deut. 14:22), “You shall tithe, tithe.” This is related to the verse (in Is. 24:5), “And the earth was distorted under its inhabitants, because they transgressed Torahs;¹⁷Torot. Such a literal translation is required by the midrash. In the biblical context the word denotes something more general, such as teachings. they violated a statute; [they broke an eternal covenant].” R. Isaac said, “You have already been false to it, and [so] it is distorted for you. It [may] show you standing grain, but it does not show you a shock of sheaves. It [may] show you [a shock of sheaves, but it does not show you a threshing floor]. It [may] show you a threshing floor, but it does not show you a winnowed heap. Why [not]? (Ibid.:) ‘Because they transgressed Torahs; they violated statutes,’ in that they did transgress two Torahs, the written Torah and the oral Torah; (ibid.) ‘they violated a statute,’ the statute of tithes; (ibid.) ‘they broke an eternal covenant,’ an ancestral covenant.” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.” (Prov. 6:20:) “My child, keep your father's commandments, [and do not forsake the Torah of your mother].” R. Huna said, “Our earliest ancestors separated out terumot and tithes.” Abraham separated out the great terumah, as stated (in Gen. 14:22), “[Then Abram said unto the king of Sodom,] ‘I have lifted up my hand unto the Lord, God most high.’” A lifting up is nothing but a terumah (rt.: rwm), as you say (in Numb. 18:26), “[Now you shall speak unto the Levites and say unto them, ‘When you receive tithes from the Children of Israel, the tithe that I have given you as your portion,] you shall lift (rt.: rwm) out of it a terumah of the Lord, [a tithe from the tithe].’” Isaac separated out the second tithe, as stated (in Gen. 26:12), “So Isaac sowed on that land and reaped in that year a hundredfold, [for the Lord had blessed him]”; R. Eiba bar Kahana said, “Is it not true that a blessing does not rest on what is measured, on what is weighed, or on what is counted? So why did he measure them? In order to tithe them. This is what is written (ibid.), ‘for the Lord had blessed him.’”¹⁸See Deut. 14:24, which mentions a blessing in the context of the second tithe; therefore, perhaps the blessing of Gen. 26:12 would have been the result of Isaac’s second tithe. Jacob separated out the first tithe, as stated (in Gen. 28:22), “and of all that You give me, I will surely set aside a tithe for You.” A certain Cuthean (i.e., a Samaritan) came and questioned R. Meir. He said to him, “Do you not say that indeed your ancestor Jacob is truthful?” He said [back] to him, “Yes, as it is written (in Micah 7:20), ‘You give truthfulness to Jacob.’” [The Cuthean] said to him, “He separated out the tribe of Levi [as a tithe] for the tribes, [i.e.,] one out of ten. Should he not have separated out [a tithe] from two more [tribes]?” R. Meir said to him, “You have said that there were twelve, but I say that there were fourteen, as stated (in Gen. 48:5), ‘Ephraim and Manasseh shall be mine like Reuben and Simeon.’” He said to him, “So here you are supporting me. You have added flour. Have you added water?” He said to him, “Do you not admit that there are four matriarchs that had four first-borns? Take away from [the fourteen] the four firstborn (of Jacob's four wives), since the firstborn is not tithed. Why? Because he is holy, and something holy does not redeem for use something [else that is] holy.” He said to him, ‘It is good for your people that you are among them.” Hence it is written (Prov. 6:20), “and do not forsake the Torah of your mother (immekha),” [i.e.,] your people (ummatekha). That is what David said (in Ps. 40:9), “To carry out Your will, my God, is my desire, [for Your Torah is within my belly].” R. Aha bar Ulla said, “Is there Torah within the belly? And is it not so written (in Jer. 31:33), ‘and upon their heart (not their belly) I will write it?’ It is simply that David said, ‘May [a curse] come upon me, if something goes down into my belly, except when it is tithed.’ This is what is written (in I Chron. 27:25), ‘And over the treasuries of the king was Azmaveth ben Adiel; and over the treasuries in the country in the cities, in the villages, and in the towers was Jonathan ben Uzziah.’”¹⁹In other words, David was concerned enough about tithes to appoint overseers. For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

(Numb. 2:2:) EACH WITH HIS STANDARD, UNDER THE BANNERS. This text is related (to Deut. 32:10): HE FOUND HIM (i.e., Jacob) IN A DESERT LAND. <It was> a great find, <when> the Holy One found Israel.⁸⁷Tanh., Numb. 1:13; Numb. R. 2:6. <He was> like a person who, when traveling in the desert, finds grapes there. So did the Holy One find Israel, as stated (in Hos. 9:10): [I FOUND ISRAEL] LIKE GRAPES IN THE DESERT. It is therefore stated (in Deut. 32:10): HE FOUND HIM IN A DESERT LAND. The world was a desert, before Israel came forth from Egypt. (Ibid., cont.:) AND IN THE VOID WAS A WAILING DESOLATION. The world was void and wailing, before Israel received the Torah. {He did nothing, but when] [When] Israel came forth from Egypt and received the Torah, <the Holy One> enlightened the world, as stated (in Prov. 6:23): FOR THE COMMANDMENT IS A LAMP, AND TORAH IS A LIGHT. [(Deut. 32:10, cont.:) HE ENCIRCLED HIM, HE WATCHED OVER HIM, AND HE PROTECTED HIM AS THE PUPIL OF HIS EYE.] What is the meaning of HE ENCIRCLED HIM? That he encompassed them with clouds of glory. HE WATCHED OVER (rt.: BYN) HIM in that he taught (rt.: BYN) them the words of Torah. HE PROTECTED HIM. Blessed are the ears that have heard. To what extent did he cherish them? To what extent did he keep them? To what extent did he protect them? As much, as it were, as the pupil of his eye. See how he cherished them, kept them, and protected them. It is as the Holy One said to Moses: Tell them to make a tabernacle, and I will dwell among them. [I am, as it were, leaving the heavenly beings and coming down to dwell among them.] And not only that, but I will make them standards for my name. Why? Because they are my children, as stated (in Deut. 14:1): YOU ARE CHILDREN OF THE LORD YOUR GOD. Also they are my hosts, as stated (in Exod. 7:4): AND I WILL BRING FORTH MY HOSTS, [MY PEOPLE THE CHILDREN OF ISRAEL,] FROM THE LAND OF EGYPT. And so it says (in Numb. 2:3): {YOU SHALL RECKON} THE STANDARD OF THE CAMP OF JUDAH BY THEIR HOSTS. Therefore, he made those standards for my name, as stated (in Numb. 2:2): EACH WITH HIS STANDARD,….

(Gen. 19:1:) THEN THE TWO ANGELS CAME TO SODOM IN THE EVENING…. Let our master instruct us: How many < methods for > executions are given over to the court?⁵⁴Tanh., Gen. 4:9. Four, and these are (according to Sanh. 7:1) STONING, BURNING, BEHEADING, AND STRANGULATION.⁵⁵See Sanh. 9:3; Sanh. 49b-50a. And which is the most severe? Our masters have said: Stoning. R. Simeon ben Johay says: Burning, because it was inflicted on a priest's daughter who had committed adultery. See how serious sexual perversion is when < it is punished > by burning. R. {Simeon} [Joshua] ben Levi said in the name of Bar Qappara: The Holy One granted atonement for everything except sexual perversion, as stated (in Prov. 6:29): NO ONE WHO TOUCHES HER WILL BE CLEANSED. R. Joshua bar Nehemiah said: The Sodomites also were liable to fire because they had erupted into sexual perversion. Thus it is stated (in Gen. 19:24): THEN THE LORD RAINED DOWN UPON SODOM AND UPON GOMORRAH BRIMSTONE AND FIRE. When they were found guilty, the Holy One said to the angels: Why are you standing about? Go and destroy them. They immediately descended and carried out the keleusis⁵⁶The word is Greek. {i.e., the command} of their Creator. Where is it shown? From what they read on the matter (Gen. 19:1): THEN THE TWO ANGELS CAME TO SODOM < IN THE EVENING >.

"This will be the law of the metsora" (Leviticus 14:2). This is that which is written (Proverbs 6:16), "Six things the Lord hates; seven are an abomination to His soul" -- it's a dispute between Rabbi Meir and the rabbis. Rabbi Meir says six and seven together is thirteen. The rabbis say seven exist - the seven which is written is because the seventh is as harsh as them all put together. And which is this? This is "one who incites brothers to quarrel" (Proverbs 6:19). And these are them [the full seven]: "A haughty bearing, a lying tongue, hands that shed innocent blood; A mind that hatches evil plots, feet quick to run to evil; A false witness testifying lies, and one who incites brothers to quarrel" (Proverbs 6:17-19). And Rabbi Yochanan said, "And all of them are struck with tsaraat."

"This will be the law of the metsora" (Leviticus 14:2). This is that which is written (Proverbs 6:16), "Six things the Lord hates; seven are an abomination to His soul" -- it's a dispute between Rabbi Meir and the rabbis. Rabbi Meir says six and seven together is thirteen. The rabbis say seven exist - the seven which is written is because the seventh is as harsh as them all put together. And which is this? This is "one who incites brothers to quarrel" (Proverbs 6:19). And these are them [the full seven]: "A haughty bearing, a lying tongue, hands that shed innocent blood; A mind that hatches evil plots, feet quick to run to evil; A false witness testifying lies, and one who incites brothers to quarrel" (Proverbs 6:17-19). And Rabbi Yochanan said, "And all of them are struck with tsaraat."

"This will be the law of the metsora" (Leviticus 14:2). This is that which is written (Proverbs 6:16), "Six things the Lord hates; seven are an abomination to His soul" -- it's a dispute between Rabbi Meir and the rabbis. Rabbi Meir says six and seven together is thirteen. The rabbis say seven exist - the seven which is written is because the seventh is as harsh as them all put together. And which is this? This is "one who incites brothers to quarrel" (Proverbs 6:19). And these are them [the full seven]: "A haughty bearing, a lying tongue, hands that shed innocent blood; A mind that hatches evil plots, feet quick to run to evil; A false witness testifying lies, and one who incites brothers to quarrel" (Proverbs 6:17-19). And Rabbi Yochanan said, "And all of them are struck with tsaraat."

“I have spoken with my heart, saying: Behold, I have amassed and added wisdom, beyond all who were before me over Jerusalem; my heart has seen much wisdom and knowledge” (Ecclesiastes 1:16).
“I have spoken with my heart” – the hearts sees, as it is stated: “My heart has seen much.” The heart hears, as it is stated; “Give your servant an understanding [shome’a]¹²⁰Literally, hearing. heart” (I Kings 3:9). The heart speaks, as it is stated: “I have spoken with my heart.” The heart goes, as it is stated: “Didn’t my heart go?” (II Kings 5:26). The heart falls, as it is stated: “Let no man’s heart fall” (I Samuel 17:32). The heart stands, as it is stated: “Will your heart endure [haya’amod]”¹²¹Literally, stand. (Ezekiel 22:14). The heart rejoices, as it is stated: “Therefore, my heart rejoices” (Psalms 16:9). The heart cries out, as it is stated: Their heart cried out to the Lord” (Lamentations 2:18). The heart is consoled, as it is stated: “Speak to the heart of Jerusalem” (Isaiah 40:2).¹²²This verse is preceded by: “Console, console My people, says your God.” The heart grieves, as it is stated: “Your heart shall not be grieved” (Deuteronomy 15:10). The heart hardens, as it is stated: “The Lord hardened Pharaoh’s heart” (Exodus 9:12). The heart softens [mitrakekh], as it is stated: “Let your heart not be faint” (Deuteronomy 20:3). The heart is saddened, as it is stated: “He was saddened in His heart” (Genesis 6:6). The heart fears, as it is stated: “From the fear of your heart” (Deuteronomy 28:67). The heart breaks, as it is stated: “A broken and contrite heart” (Psalms 51:19). The heart becomes conceited, as it is stated: “Your heart will grow haughty” (Deuteronomy 8:14). The heart is recalcitrant, as it is stated: “But this people had a revolting and rebellious heart” (Jeremiah 5:23). The heart fabricates, as it is stated: “The month that he fabricated from his heart” (I Kings 12:33). The heart contemplates,¹²³Matters of stupidity as it is stated: “[I will have peace] though I walk in the stubbornness of my heart” (Deuteronomy 29:18). The heart overflows, as it is stated: “My heart overflows with goodly matter” (Psalms 45:2). The heart calculates [meḥashev], as it is stated: “Many are the thoughts [maḥshavot] in the heart of man” (Proverbs 19:21). The heart desires, as it is stated: “The desire of his heart You have granted him” (Psalms 21:3). The heart deviates, as it is stated: “Let your heart not turn aside to her ways” (Proverbs 7:25). The heart strays, as it is stated: “You shall not follow after your heart…[after which you stray]” (Numbers 15:39). The heart is sustained, as it is stated: “And sustain your heart” (Genesis 18:5). The heart is stolen, as it is stated: “Jacob stole the heart of Laban” (Genesis 31:20). The heart is humbled, as it is stated: “Perhaps then their hearts will be humbled” (Leviticus 26:41). The heart is enticed, as it is stated: “He spoke soothingly¹²⁴Literally, “to the heart.” Shekhem was speaking to Dina and attempting to entice her to marry him. to the young woman” (Genesis 34:3). The heart goes astray, as it is stated: “My heart has gone astray” (Isaiah 21:4). The heart trembles, as it is stated: “For his heart was trembling” (I Samuel 4:13). The heart awakens, as it is stated: “I am asleep but my heart is awake” (Song of Songs 5:2). The heart loves, as it is stated: “You shall love the Lord your God with all your heart” (Deuteronomy 6:5). The heart hates, as it is stated: “Do not hate your brother in your heart” (Leviticus 19:17). The heart envies, as it is stated: “Let your heart not envy…” (Proverbs 23:17). The heart is searched, as it is stated: “I the Lord search the heart…” (Jeremiah 17:10). The heart is rent, as it is stated: “Rend your heart and not your garments” (Joel 2:13). The heart meditates, as it is stated: “The meditation of my heart will be understanding” (Psalms 49:4). The heart is like fire, as it is stated: “My heart will be like fire” (Jeremiah 20:9). The heart is like stone, as it is stated: “I will remove the heart of stone” (Ezekiel 36:26). The heart repents, as it is stated: “Who returned to the Lord with all his heart” (II Kings 23:25). The heart is incensed, as it is stated: “For his heart is incensed” (Deuteronomy 19:6). The heart dies, as it is stated: “His heart died within him” (I Samuel 25:37). The heart melts, as it is stated “The heart of the people melted” (Joshua 7:5). The heart absorbs matters, as it is stated: “These matters that I command you today shall be upon your heart” (Deuteronomy 6:6). The heart absorbs fear, as it is stated: “I will place My fear in their hearts” (Jeremiah 32:40). The heart thanks, as it is stated: “I will thank my Lord with all my heart” (Psalms 111:1). The heart covets, as it is stated: “Do not covet her beauty in your heart” (Proverbs 6:25). The heart is toughened, as it is stated: “And one who toughens his heart” (Proverbs 28:14). The heart becomes merry, as it is stated: “It was when their hearts were merry” (Judges 16:25). The heart deceives, as it is stated: “Deceit is in the heart of those who devise evil” (Proverbs 12:20). The heart speaks from within, as it is stated: “Hannah was speaking in her heart” (I Samuel 1:13). The heart loves a bribe, as it is stated: “Your eyes and your heart [are only on your ill-gotten gain]” (Jeremiah 22:17). The heart writes matters, as it is stated: “Write them on the tablet of your heart” (Proverbs 3:3). The heart devises, as it is stated: “Duplicity is in his heart, he devises evil” (Proverbs 6:14). The heart absorbs mitzvot, as it is stated: “The wise of heart will grasp mitzvot (Proverbs 10:8). The heart acts with malice, as it is stated: “The malice of your heart deceived you” (Obadiah 1:3). The heart arranges, as it is stated: “To a person are the arrangements of the heart” (Proverbs 16:1). The heart glorifies, as it is stated: “Your heart has glorified you” (II Chronicles 25:19). That is, “I have spoken with my heart, saying: Behold, I have amassed…”

“I have spoken with my heart, saying: Behold, I have amassed and added wisdom, beyond all who were before me over Jerusalem; my heart has seen much wisdom and knowledge” (Ecclesiastes 1:16).
“I have spoken with my heart” – the hearts sees, as it is stated: “My heart has seen much.” The heart hears, as it is stated; “Give your servant an understanding [shome’a]¹²⁰Literally, hearing. heart” (I Kings 3:9). The heart speaks, as it is stated: “I have spoken with my heart.” The heart goes, as it is stated: “Didn’t my heart go?” (II Kings 5:26). The heart falls, as it is stated: “Let no man’s heart fall” (I Samuel 17:32). The heart stands, as it is stated: “Will your heart endure [haya’amod]”¹²¹Literally, stand. (Ezekiel 22:14). The heart rejoices, as it is stated: “Therefore, my heart rejoices” (Psalms 16:9). The heart cries out, as it is stated: Their heart cried out to the Lord” (Lamentations 2:18). The heart is consoled, as it is stated: “Speak to the heart of Jerusalem” (Isaiah 40:2).¹²²This verse is preceded by: “Console, console My people, says your God.” The heart grieves, as it is stated: “Your heart shall not be grieved” (Deuteronomy 15:10). The heart hardens, as it is stated: “The Lord hardened Pharaoh’s heart” (Exodus 9:12). The heart softens [mitrakekh], as it is stated: “Let your heart not be faint” (Deuteronomy 20:3). The heart is saddened, as it is stated: “He was saddened in His heart” (Genesis 6:6). The heart fears, as it is stated: “From the fear of your heart” (Deuteronomy 28:67). The heart breaks, as it is stated: “A broken and contrite heart” (Psalms 51:19). The heart becomes conceited, as it is stated: “Your heart will grow haughty” (Deuteronomy 8:14). The heart is recalcitrant, as it is stated: “But this people had a revolting and rebellious heart” (Jeremiah 5:23). The heart fabricates, as it is stated: “The month that he fabricated from his heart” (I Kings 12:33). The heart contemplates,¹²³Matters of stupidity as it is stated: “[I will have peace] though I walk in the stubbornness of my heart” (Deuteronomy 29:18). The heart overflows, as it is stated: “My heart overflows with goodly matter” (Psalms 45:2). The heart calculates [meḥashev], as it is stated: “Many are the thoughts [maḥshavot] in the heart of man” (Proverbs 19:21). The heart desires, as it is stated: “The desire of his heart You have granted him” (Psalms 21:3). The heart deviates, as it is stated: “Let your heart not turn aside to her ways” (Proverbs 7:25). The heart strays, as it is stated: “You shall not follow after your heart…[after which you stray]” (Numbers 15:39). The heart is sustained, as it is stated: “And sustain your heart” (Genesis 18:5). The heart is stolen, as it is stated: “Jacob stole the heart of Laban” (Genesis 31:20). The heart is humbled, as it is stated: “Perhaps then their hearts will be humbled” (Leviticus 26:41). The heart is enticed, as it is stated: “He spoke soothingly¹²⁴Literally, “to the heart.” Shekhem was speaking to Dina and attempting to entice her to marry him. to the young woman” (Genesis 34:3). The heart goes astray, as it is stated: “My heart has gone astray” (Isaiah 21:4). The heart trembles, as it is stated: “For his heart was trembling” (I Samuel 4:13). The heart awakens, as it is stated: “I am asleep but my heart is awake” (Song of Songs 5:2). The heart loves, as it is stated: “You shall love the Lord your God with all your heart” (Deuteronomy 6:5). The heart hates, as it is stated: “Do not hate your brother in your heart” (Leviticus 19:17). The heart envies, as it is stated: “Let your heart not envy…” (Proverbs 23:17). The heart is searched, as it is stated: “I the Lord search the heart…” (Jeremiah 17:10). The heart is rent, as it is stated: “Rend your heart and not your garments” (Joel 2:13). The heart meditates, as it is stated: “The meditation of my heart will be understanding” (Psalms 49:4). The heart is like fire, as it is stated: “My heart will be like fire” (Jeremiah 20:9). The heart is like stone, as it is stated: “I will remove the heart of stone” (Ezekiel 36:26). The heart repents, as it is stated: “Who returned to the Lord with all his heart” (II Kings 23:25). The heart is incensed, as it is stated: “For his heart is incensed” (Deuteronomy 19:6). The heart dies, as it is stated: “His heart died within him” (I Samuel 25:37). The heart melts, as it is stated “The heart of the people melted” (Joshua 7:5). The heart absorbs matters, as it is stated: “These matters that I command you today shall be upon your heart” (Deuteronomy 6:6). The heart absorbs fear, as it is stated: “I will place My fear in their hearts” (Jeremiah 32:40). The heart thanks, as it is stated: “I will thank my Lord with all my heart” (Psalms 111:1). The heart covets, as it is stated: “Do not covet her beauty in your heart” (Proverbs 6:25). The heart is toughened, as it is stated: “And one who toughens his heart” (Proverbs 28:14). The heart becomes merry, as it is stated: “It was when their hearts were merry” (Judges 16:25). The heart deceives, as it is stated: “Deceit is in the heart of those who devise evil” (Proverbs 12:20). The heart speaks from within, as it is stated: “Hannah was speaking in her heart” (I Samuel 1:13). The heart loves a bribe, as it is stated: “Your eyes and your heart [are only on your ill-gotten gain]” (Jeremiah 22:17). The heart writes matters, as it is stated: “Write them on the tablet of your heart” (Proverbs 3:3). The heart devises, as it is stated: “Duplicity is in his heart, he devises evil” (Proverbs 6:14). The heart absorbs mitzvot, as it is stated: “The wise of heart will grasp mitzvot (Proverbs 10:8). The heart acts with malice, as it is stated: “The malice of your heart deceived you” (Obadiah 1:3). The heart arranges, as it is stated: “To a person are the arrangements of the heart” (Proverbs 16:1). The heart glorifies, as it is stated: “Your heart has glorified you” (II Chronicles 25:19). That is, “I have spoken with my heart, saying: Behold, I have amassed…”

(Numb. 25:1:) “While Israel was staying at Shittim, [the people began to go whoring].” Let our master instruct us: By virtue of how many things was Israel redeemed from Egypt?⁸⁵Numb. R. 20:22. Thus have our masters taught: Israel was redeemed from Egypt by virtue of four things: (1) that they did not change their names, (2) that they did not change their language, (3) that they did not disclose their secrets,⁸⁶Gk. and Lat.: mysteria. and (4) that they were not unbridled in unchastity.⁸⁷Lev. R. 32:5; Cant. R. 4:12:1; PRK 11:6; M. Pss. 114:4; also Mekhilta de Rabbi Ishmael, Pisha 5; Exod. R. 1:28. They did not change their names. Thus Reuben and Simeon went down (to Egypt), and Reuben and Simeon (with no name change) came up (from Egypt). They did not change their language, as stated (in Gen. 45:12), “that it is my mouth (i.e., my language) which is speaking unto you.” Thus they were talking in the sacred tongue. They did not reveal their secrets, as stated (in Exod. 3:22), “But each woman shall borrow [objects of silver, objects of gold, and clothing] from her neighbor [and from the woman who sojourns in her house].” Now the command was entrusted to them for twelve months, but they never revealed it to the Egyptians. And they were not unbridled in unchastity, as stated (in Cant. 4:12), “A locked garden is my sister my bride,” these are the males; “a locked fountain, a sealed spring,” these are the virgins (the females). You yourself know that it is so, since there was [but] one exception and Scripture aired her case (in Lev. 24:10), “Now there went out the son of an Israelite woman….”⁸⁸If he were not a bastard, his father’s name would have been given. Now in all those forty years that they were in the desert, they never committed the sin of unchastity, until they came to Shittim. It is therefore stated (in Numb. 25:1), “While Israel was staying at Shittim, [the people began to go whoring].” At Shittim, because they had committed folly (shetut),⁸⁹The word can also mean “idolatry.” as stated (in Prov. 6:32), “One who commits adultery with a woman has no sense.”

(Exodus 13:18) "And G d led the people circuitously by way of the desert to the Red Sea": in order to perform miracles and mighty acts with the manna and the quail and the well. R. Eliezer says: "way" — in order to weary them, viz. (Psalms 102:24) "He drained my strength on the way; He shortened my days." "the desert" — in order to purify them, viz. (Devarim 8:15) "Who led you through the great and awesome desert." "the Red Sea" — in order to try them, viz. (Psalms 106:7) "Our fathers in Egypt did not absorb Your wonders. They did not remember the abundance of Your lovingkindness, and they rebelled at the sea, at the Red Sea." R. Yehoshua says: "way" — in order to give them the Torah, of which it is written (Devarim 5:30) "In all the way that the L rd your G d has commanded you shall you go," and (Mishlei 6:23) "For a mitzvah is a lamp, and Torah is light, and the way of life." "the desert" — in order to feed them the manna, viz. (Devarim 8:16) "who fed you manna in the desert, etc." "the Red Sea" — in order to perform for them miracles and wonders, as it is written (Psalms 106:21-22) "They forgot the G d who saved them, who wrought great deeds in Egypt, wonders in the land of Cham, awesome acts at the Red Sea," and (Ibid. 9) "And He rebuked the Red Sea and it dried up, and He led them through the depths as through a desert."

Another interpretation (of Numb. 6:23): THUS SHALL YOU BLESS THE CHILDREN OF ISRAEL. (Vs. 24:) THE LORD BLESS YOU AND KEEP YOU. Along with the blessing there is the keeping. <THE LORD> BLESS YOU by keeping <you> in abundance.⁶⁹Tanh., Numb. 2:10. AND KEEP YOU, so that may do good works (mitswot). (vs. 25:) THE LORD MAKE HIS FACE SHINE…. May he raise up children from you to be Torah scholars. Thus it is stated (in Prov. 6:23): FOR THE COMMANDMENT (mitzvah) IS A LAMP, AND TORAH IS <A LIGHT>. (Numb. 6:25:) THE LORD MAKE HIS FACE SHINE (from he'ir) <UPON YOU>. May he raise up priests from you, who kindle fire (from he'ir) upon the altar. Thus it is stated (in Mal. 1:10): YOU WILL NOT⁷⁰In the biblical context, the sense would be “may you not.”} KINDLE FIRE (from he'ir) ON MY ALTAR IN VAIN. (Numb. 6:25, cont.:) AND BE GRACIOUS TO YOU. R. Hiyya the Great taught: May the Lord encamp with you.⁷¹So did R. Hiyya understand the word translated AND BE GRACIOUS TO YOU (WYHNK), and the word can indeed be understood as coming from the root HNH (“encamp”). Another interpretation (of Numb. 6:25): AND BE GRACIOUS TO YOU. May he raise up prophets from you. Thus it is stated (in Zech. 12:10): AND I WILL POUR OUT UPON THE HOUSE {OF JUDAH} [OF DAVID AND UPON ANYONE DWELLING IN JERUSALEM] A SPIRIT OF GRACE AND MERCY. Another interpretation (of Numb. 6:25): AND BE GRACIOUS TO YOU. May he set his grace upon you in whatever place you go. Thus it is stated (in Esth. 2:17): AND SHE WON GRACE AND FAVOR. (Numb. 6:26:) THE LORD LIFT UP HIS FACE UNTO YOU <AND GRANT YOU PEACE>. But another text says (of the Holy One in Deut. 10:17): WHO DOES NOT LIFT UP HIS FACE (i.e., SHOW FAVOR). How can this be?⁷²Sifre, Numb. 6:26 (42); PRK 24(suppl. 7):1. <If> one has repented before judgment is sealed, (Numb. 6:26:) THE LORD LIFT UP HIS FACE (i.e., show favor). When judgment has been sealed, (Deut. 10:17:) WHO DOES NOT LIFT UP HIS FACE. Another interpretation (of Numb. 6:24): THE LORD BLESS YOU AND KEEP YOU. Along with the blessing there is a keeping.⁷³Numb. R. 11:5. A king of flesh and blood has a friend in Syria, but he dwells in Rome. When the king sent for him, he arose and came to him. He gave him a hundred pounds⁷⁴Gk.: litrai; cf. Lat.: librae. of gold. <When> he loaded it up and set out on the road, bandits⁷⁵Gk.: lestai. fell upon him. They took everything that he had given him and everything <else> that he had with him. Do you suppose that he could have kept him from the bandits? For that reason it is stated (in Numb. 6:24): THE LORD BLESS YOU AND KEEP YOU.⁷⁶See the parallel in Numb. R. 11:5, which expands here: “THE LORD BLESS YOU with abundance AND KEEP YOU from bandits.” Another interpretation: May he BLESS YOU with money. BLESS YOU refers to sons (who can produce wealth), while KEEP YOU refers to daughters, since the females need keeping. And so it says (in Ps. 121:5): THE LORD IS YOUR KEEPER; THE LORD IS YOUR SHADE ON YOUR RIGHT HAND. [(Numb. 6:25:) THE LORD MAKE HIS FACE SHINE UPON YOU.] May he make the light of his face shine for you. Now MAKE SHINE (Y'R) can only mean life, since it is written (in Prov. 16:15): IN THE LIGHT OF THE KING's FACE THERE IS LIFE. It also says (in Ps. 118:27): THE LORD IS GOD AND HAS GIVEN LIGHT (Y'R) TO US. And similarly it says (in Ps. 67:2[1]): MAY GOD BE GRACIOUS TO US AND BLESS US; MAY HE MAKE HIS FACE SHINE FOR US. (Numb. 6:26:) THE LORD LIFT UP HIS FACE…. Does the Holy One lift up his face for a creature? Moreover, <the Holy One> caused to be written (in Deut. 10:17): WHO DOES NOT LIFT UP HIS FACE (i.e., SHOW FAVOR).⁷⁷Numb. R. 11:7. It is simply that, just as they lift us their faces to me, so do I lift up my face to them. How so? I have written in the Torah (in Deut. 8:10): THEN YOU SHALL EAT, BE FULL, AND BLESS <THE LORD YOUR GOD>. So when a person sits down with his children and the children of his house, and when there is not enough before them to be full, they <still> raise their faces to me as they give the blessing. Moreover, they exercise meticulous care for <something as small> as an olive, for <something as small> as an egg. Therefore (in Numb. 6:26): THE LORD LIFT UP HIS FACE UNTO YOU.⁷⁸Ber. 20b.

(Ibid. 20) "You shall not make unto Me gods of silver and gods of gold": R. Yishmael says: The likeness of My servants who serve before Me on high ("you shall not make unto Me.") Neither the likeness of angels nor the likeness of ofanim (heavenly creatures), nor the likeness of cherubs. R. Nathan says: "You shall not make (alongside) with Me," i.e., Do not say I will make a kind of image and I will bow down to it. And thus is it written (Devarim 4:15) "And you shall take great heed to your souls. For you did not see any likeness (on the day that the L rd spoke to you in the midst of the fire.") R. Akiva says: "You shall not do (i.e., deport yourselves) with Me" as others do with their gods. When good befalls them, they honor their gods, viz. (Habakkuk 1:16) "Therefore, he sacrifices to his "nets" (i.e., to his idols, which "net" him riches). And when evil befalls them, they curse their gods, viz. (Isaiah 8:21) "… and he will curse his king and his gods." But, as for you, if I bring good upon you, you give thanks, and when I bring afflictions upon you, you give thanks. And thus did David say (Psalms 116:3) "the cup of salvation shall I raise, and in the name of the L-td will I call" — (Ibid. 4) "Trouble and sorrow will I find, and in the name of the L rd shall I call." And thus, Iyyov says (Iyyov 1:21) "the L rd has given and the L rd has taken — Let the name of the L rd be blessed!" Both for the good and for the evil. What does his wife say to him? (Ibid. 2:9) "Do you still hold on to your innocence? Blaspheme G d and die!" He answers (Ibid. 10) "You speak as one of the lowly ones! The men of the generation of the flood, who were "ugly" in good (i.e., when good befell them), accepted distress perforce. But we, who were amiable in good, should we not be amiable in distress!" — wherefore he said "You speak as one of the lowly ones!" And, what is more, one should rejoice in affliction more than in good. For even if one were to bask in good all of his days, his transgressions would not be forgiven. Whereby are they forgiven? By afflictions. R. Eliezer says: It is written (Mishlei 3:11) "The chastisement of the L rd, my son, do not despise … (12) "For whom the L-=rd loves He chastises, as a father, the son whom he favors. What caused this son to conciliate his father? Afflictions. R. Meir says (Devarim 8:5) "And you shall know in your heart that just as a man chastises his son, the L rd your G d chastises you." R. Yonathan says: Beloved are afflictions. Just as a covenant is forged with the land (viz. Genesis 15:18), a covenant is forged with afflictions, viz. "the L rd your G d chastises you … (7) for the L rd your G d brings you to a good land." R. Shimon b. Yochai says: Beloved are afflictions, for three goodly gifts were given to Israel and are desired by the nations of the world, and they were given to them only through afflictions — Torah, Eretz Yisrael, and the world to come. Torah, (Mishlei 1:2) "to know wisdom and chastisement, to comprehend words of understanding," and (Psalms 94:12) "Happy is the man whom you chastise, O L rd, and whom you teach from Your Torah." Eretz Yisrael, (Devarim 8:5) "… the L rd your G d chastises you … (7) for the L rd your G d brings you to a good land." The world to come, (Mishlei 6:23) "For a mitzvah is a lamp, and Torah, light, and the way of life, the chastisements of mussar." Which is the way which leads a man to life in the world to come? Afflictions. R. Nechemiah says: Beloved are afflictions. Just as offerings conciliate, so, afflictions conciliate. What is written of offerings? (Leviticus 1:5) "and it shall conciliate for him to atone for him." What is written of afflictions? (Ibid. 26:43) "… and they shall conciliate for their sin." And, what is more, afflictions conciliate more than offerings do. For offerings are (effected) with one's money, and afflictions, with one's body. Once, R. Eliezer was sick, and four elders came to visit him: R. Tarfon, R. Yehoshua, R. Elazar b. Azaryah, and R. Akiva … R. Tarfon responded: "You are more beloved by Israel than the solar orb" … whence we derive that afflictions are beloved (see Sanhedrin 107b)

“And Israel abode in Shittim…” (Bamidbar 25:1) This is the law. Israel was redeemed from Egypt in the merit of many things. Our Rabbis taught: Israel was redeemed from Egypt in the merit of four things. They did not change their names, they did not change their language, they did not reveal their secrets. Moshe said to them “…and every woman shall ask of her neighbor, and of her that live in her house, vessels of silver and vessels of gold…” (Shemot 3:22) They kept this command hidden between them for twelve months and not one of them revealed it to the Egyptians. They did not breakdown into forbidden sexual relationships, as it is written “A locked up garden is my sister, my bride…” this refers to the men, “…a locked up spring, a sealed fountain,” (Shir HaShirim 4:12) and this refers to the virgins. You should know this, because there was one who transgressed and the Torah publicized it “Now, the son of an Israelite woman and he was the son of an Egyptian man went out among the children of Israel…” (Vayikra 24:1) All the forty years in the wilderness they did not go astray until they came to Shittim. Therefore it says “And Israel abode in Shittim, and the people began to commit harlotry…” (Bamidbar 25:1) It was called Shittim because there they did foolishness (shtut), “He who commits adultery with a woman lacks understanding…” (Mishle 6:32) ‘the people began to commit harlotry’ There are springs which raise mighty people and there are those that raise weaklings, those that raise beautiful people and those that raise ugly ones, those that raise modest people and those that raise people steeped in licentiousness. The spring of Shittim was one of harlotry, and it watered Sodom. You find that they said “Where are the men who came in to you? Bring them out to us…” (Bereshit 19:5) Since that spring was accursed, in the future the Holy One will dry it out, as it says “…and a spring will issue from the house of the Lord and will water the valley of Shittim…” (Yoel 4:18) From the days of Avraham no one had broken out in harlotry. Once they arrived at Shittim and drank from its waters, they burst forth.

Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “Remember your Creator in the days of your youth [beḥurotekha]” (Ecclesiastes 12:1). Solomon⁶³Solomon is considered the author of Ecclesiastes. said to Israel: “Remember your Creator” – remember your Creator while your chosenness is intact. While the covenant of priesthood is intact, as it is stated: “And I choose him from all the tribes of Israel for Me as a priest” (I Samuel 2:28). While the Levite covenant is intact, as it is stated: “For the Lord your God has chosen him from all the tribes” (Deuteronomy 18:5). While the covenant of the kingdom of the house of David is intact, as it is stated: “He chose David his servant” (Psalms 78:70). While the covenant of Jerusalem is intact, as it is stated: “The city that I have chosen” (I Kings 11:32). While the covenant of the Temple is intact, as it is stated: “Now I have chosen and sanctified this House” (II Chronicles 7:16). While you are intact, as it is stated: “The Lord your God has chosen you” (Deuteronomy 7:6). “Before the evil days come,” (Ecclesiastes 12:1) – these are the days of the exile. “And the years arrive when you will say: I have no desire in them” (Ecclesiastes 12:1) – neither good nor bad.⁶⁴This phrase is difficult to understand, and commentaries suggest that the text is not be accurate (see Etz Yosef; Maharzu). A parallel text in Kohelet Rabba (12:7) reads: “Until the years arrive when you will say: The merit of the patriarchs has ceased.”
“Before the sun…will darken” (Ecclesiastes 12:2) for the kingdom of the house of David, in whose regard it is written: “And His throne as the sun before Me” (Psalms 89:37). “The light” (Ecclesiastes 12:2) – this is the Torah, in whose regard it is written: “For the mitzva is a lamp, the Torah is light” (Proverbs 6:23). “The moon” (Ecclesiastes 12:2) – this is the Sanhedrin, as it is taught: The Sanhedrin was configured like a semi-circle.⁶⁵Mishna Sanhedrin 4:3. “And the stars” (Ecclesiastes 12:2) – these are the Rabbis, as it is written: “Those who lead the multitudes to righteousness, like the stars, forever and ever” (Daniel 12:3). “And the clouds will return after the rain” (Ecclesiastes 12:2) – you find that all the harsh and dire prophecies that Jeremiah prophesied in their regard came upon them only after the destruction of the Temple.
“On the day that the guards of the house will tremble” (Ecclesiastes 12:3) – these are the priestly and Levite watches. “The men of valor will be bent” (Ecclesiastes 12:3) – these are the priests. Rabbi Abba bar Kahana said: Aaron waved twenty-two thousand Levites on a single day, as it is stated: “Aaron waved them as a wave offering before the Lord” (Numbers 8:21). Rabbi Ḥanina said: This crop is very light, but the priest would throw it onto the ramp thirty-two cubits backhanded.⁶⁶The crop of a bird is light, and therefore it is difficult to throw it a long distance, yet the priests would easily do so because of their great strength.
“The grinders will cease” (Ecclesiastes 12:3) – these are the great compilations [of tannaitic traditions], like the compilation of Rabbi Akiva, the compilation of Rabbi Ḥiyya and Rabbi Hoshaya, and the compilation of bar Kappara. “Because they have dwindled” (Ecclesiastes 12:3) – this is the Talmud that is included in them. “It will be dark for those who gaze” (Ecclesiastes 12:3) – you find that when Israel was exiled among the nations of the world, there was not one of them who could remember his studies.
“The doors to the street will be shut” (Ecclesiastes 12:4) – these are the doors of Neḥushta bar Elnatan,⁶⁷This should read bat, daughter of Elnatan. She was the mother of Yehoyakhin, king of Judah (see II Kings 24:8). Her door was open to all those in need, but this was no longer the case after the destruction of Jerusalem and the Temple. which had been wide open. “With the fading of the sound of the mill” (Ecclesiastes 12:4) – [the destruction occurred] because they were indolent in the study of Torah. Rabbi Shmuel bar Naḥman said: Israel were likened to millstones; just as millstones are never idle, so too, Israel is never idle from Torah study, neither during the day nor at night, as it is stated: “You shall contemplate it day and night” (Joshua 1:8).
“One will arise from the voice of a bird” (Ecclesiastes 12:4) – this is the wicked Nebuchadnezzar. Rabbi said: For eighteen years, a Divine Voice would call out in Nebuchadnezzar’s palace and say: ‘Wicked slave, go destroy the house of your Master, because His children do not heed Him.’ “And all the sources of music will be lowered” (Ecclesiastes 12:4) – he ascended and did away with all the song from the house of feasting. That is what is written: “They will not drink wine with song” (Isaiah 24:9).
“They will also fear heights” (Ecclesiastes 12:5) – he feared the exalted One of the world and did not wish to do so. He said: He wishes to entrap me in order to do to me what He did to my grandfather.⁶⁸This is a reference to Sennacherib, king of Assyria, whose downfall came about due to his siege of Jerusalem. See II Kings 19:32–37.
“There will be obstacles on the way” (Ecclesiastes 12:5) – Rabbi Abba bar Kahana and Rabbi Levi: Rabbi Abba bar Kahana said: Fear of the way fell over him. Rabbi Levi said: He began divining along the way:⁶⁹He did so to determine whether or not he should ascend to wage war against Jerusalem. “For the king of Babylon stood at the crossroads [at the head of the two roads, to practice divination; he shot arrows, consulted the terafim, and examined the liver]” (Ezekiel 21:26) – at the point where the road splits. “At the head of the two roads” – which is midway between two roads, one leading to the wilderness and one leading to Jerusalem. “To practice divination” – he began divining. “He shot arrows” – he began shooting arrows; in the name of Rome, but it was unsuccessful, in the name of Alexandria, but it was unsuccessful, in the name of Jerusalem, and it was successful.⁷⁰He shot arrows straight up into the air and watched to see in which direction they would fall. When he shot with the intention to receive a sign about Jerusalem, the arrow sailed in the direction of Jerusalem. He sowed plants and planted trees in the name of Rome, but it was unsuccessful, in the name of Alexandria, but it was unsuccessful, in the name of Jerusalem, and it was successful, and they grew. He kindled lamps and lanterns, in the name of Rome, but they did not illuminate, in the name of Alexandria, but they did not illuminate, in the name of Jerusalem, and they were illuminating. He consulted his terafim, his idol worship, just as it says: “Wrongdoing is like the idol worship of terafim” (I Samuel 15:23). “He examined the liver” (Ezekiel 21:26) – Rabbi said: Like an Arab who slaughters a lamb and examines its liver.⁷¹This is a form of divination.
“In his right hand was the divination for Jerusalem” (Ezekiel 21:27) – the divination for Jerusalem appeared in his right hand. “To place the battering rams” (Ezekiel 21:27) – provincial rulers; “to call for murder” – executioners; “to raise the voice with shouting” (Ezekiel 21:27) – trumpets; “to place battering rams against the gates” (Ezekiel 21:27) – soldiers to surround the wall; “to cast up mounds” (Ezekiel 21:27), [from which they would] catapult stones; “to build a siege tower” (Ezekiel 21:27) – ramps. Regarding all of these [it could have been said]: “But it will be for them like a vain divination in their eyes, who have weeks upon weeks” (Ezekiel 21:28). The prophet said to Israel: Had you been worthy, you would have read the Torah that is expounded in seven times seven ways.⁷²This is alluded to in the phrase “weeks upon weeks,” as a week has seven days. Now that you were not worthy, Nebuchadnezzar will divine seven times seven divinations upon you. That is what is written: “Who have weeks upon weeks.”
“And it invokes iniquity for them to be captured” (Ezekiel 21:28) – this is the iniquity of Zekharia.⁷³See Kohelet Rabba 3:16, where the story is told of Zekharia, a prophet and priest, who was murdered in the Temple. This terrible act caused the Israelites to be punished with great bloodshed and suffering at the time of the destruction of the Temple. That is what is written: “The spirit of God clothed Zekharia son of Yehoyada the priest, and he stood above the people” (II Chronicles 24:20). Was he in fact above the heads of the people, that it says “above the people”? Rather, he saw himself as more elevated than all the people. He was a son-in-law of the king,⁷⁴In fact, it was Zekharia’s father, Yehoyada, who was a son-in-law of King Yehoram. The king at the time of Zekharia’s death, Yoash, was a grandson of Yehoram and a first cousin of Zekharia (see II Chronicles 22:11). a High Priest, a prophet, and a judge. He began speaking condescendingly. That is what is written: “He said to them: So said God: Why are you transgressing the commandments of the Lord, and you will not succeed? Since you have forsaken the Lord, He has forsaken you. They conspired against him and stoned him with stones [at the command of the king in the courtyard of the House of the Lord]” (II Chronicles 24:20–21). They did not treat his blood like the blood of a gazelle nor like the blood of a deer, as it is written: “He shall pour out its blood and cover it with dirt” (Leviticus 17:13). However, here, “For its blood was in its midst” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, [I placed its blood upon the bare rock so it would not be covered]” (Ezekiel 24:8).⁷⁵God brought about that Zekharia’s blood would not be covered in order to motivate the Babylonians to take vengeance upon the Israelites in order to assuage Zekharia’s blood.
Rabbi Yudan asked Rabbi Aḥa: Where did they kill Zekharia, in the women’s courtyard or the Israelite courtyard? He said to him: Neither in the women’s courtyard nor in the Israelite courtyard, but rather in the priestly courtyard. And they did not treat his blood like the blood of a gazelle, nor like the blood of a deer. There it is written: “He shall pour out its blood and cover it with dirt” (Leviticus 17:13). However, here: “[For its blood was in its midst; I placed its blood] on a bare rock. [It was not poured upon the ground to cover it with dirt]” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, I placed its blood upon the bare rock [so it would not be covered]” (Ezekiel 24:8).
Israel performed seven transgressions on that day. They killed a priest, a prophet, and a judge, they spilled innocent blood, they desecrated the Name, they brought impurity to the Temple courtyard, and it was Shabbat and Yom Kippur.⁷⁶The violation of Yom Kippur is not counted as a separate sin from the violation of Shabbat, and therefore the midrash states that they committed seven sins. This is because violation of Yom Kippur is punishable by karet, whereas violation of Shabbat carries the death penalty (see Etz Yosef). When Nevuzaradan⁷⁷The Babylonian executioner. ascended, the blood of Zekharia began seething. He said to them: ‘What is the nature of this blood?’ They said to him: ‘It is the blood of bulls, rams, and sheep that we were slaughtering.’ He sent and brought the blood of offerings but it did not resemble it. He said to them: ‘If you tell me, fine, but if not, I will comb the flesh of these people with iron combs.’⁷⁸The meaning is: I will comb your flesh with iron combs. It is common in rabbinic literature for people to address others in third person or to refer to themselves in third person. They said to him: ‘What can we say to you? There was a prophet who would reprimand us, and we rose against him and killed him, and it is now many years that his blood has not rested.’ He said to them: ‘I will assuage it.’ He brought the Great Sanhedrin and the lesser Sanhedrin and killed them until their blood reached the blood of Zekharia, to realize what is stated: “They have broken out, and blood touches blood” (Hosea 4:2). But the blood was still seething. He brought lads and maidens and killed them onto it, but it did not rest. He brought schoolchildren and killed them onto it, but it did not rest. He brought eighty thousand young priests and killed them until their blood reached the blood of Zekharia, but the blood was still seething. He said: ‘Zekharia, Zekharia, I have eliminated all the good ones among them, would you be content if I eradicate all of them?’ When he said that, it immediately rested. At that moment he contemplated repenting and said: If for one life it is so, this man who killed all those lives, all the more so.⁷⁹If Israel was punished so terribly for having killed Zekharia, how much more will I suffer for having killed so many people. He deserted, sent a gift to his household, and converted.
“The almond tree will blossom” (Ecclesiastes 12:5) – this is the prophecy of Jeremiah; that is what is written: He said to me: “What do you see, [Jeremiah]? I said: I see a branch of an almond tree” (Jeremiah 1:11). Rabbi Elazar said: What is the distinguishing mark of an almond tree? From the moment that it buds until it ripens, it is twenty-one days; so too, from the seventeenth of Tammuz until the ninth of Av it is twenty-one days.⁸⁰The walls of Jerusalem were breached on the seventeenth of Tammuz, and the Temple was destroyed on the ninth of Av (Mishna Taanit 4:6).
“The grasshopper will be burdened” (Ecclesiastes 12:5) – this is the idol of Nebuchadnezzar, as it is written: “King Nebuchadnezzar made an image of gold; its height was sixty cubits, and its width six cubits” (Daniel 3:1). Rabbi Yoḥanan said: Anything whose height is sixty and its width is six, can it stand? If its breadth is not one-third of its height it cannot stand, and you say: “He erected it in the plain of Dura” (Daniel 3:1)? Rabbi Levi said: They would erect it like a reed and it would fall, they would erect it and it would fall. Until when? Rabbi Ḥagai in the name of Rabbi Yitzḥak said: Until they brought all the silver and gold that they took out of Jerusalem and they poured a base at its feet, to realize what is stated: “They will throw their silver in the streets, and their gold will become repulsive” (Ezekiel 7:19).
“The caper berry [ḥaaviyona] will fail” (Ecclesiastes 12:5) – this is the merit of the patriarchs.⁸¹The word aviyona is expounded to mean father of a dove [avi yona], as the Jewish people are likened to a dove. “For the man goes to his eternal home” (Ecclesiastes 12:5) – they were from Babylon,⁸²Abraham was originally from the area that would become Babylon. and there they returned. “And the mourners will circle in the streets” (Ecclesiastes 12:5) – this is the exile of Yekhonya. You find that when Nebuchadnezzar descended from Jerusalem and the exiles of Zedekiah were under his control,⁸³The exile of Zedekiah, which took place in the wake of the destruction of the Temple, was eleven years after the exile of Yekhonya. the exiles of Yekhonya emerged to greet him. They were covered in black on the inside, and clad in white on the outside.⁸⁴They were secretly mourning the destruction of the Temple, but as residents of Babylon they had to outwardly celebrate their king’s victory. They were lauding [Nebuchadnezzar] as they met him: The barbarians have been conquered! They would ask:⁸⁵They would ask those who had now been exiled with Zedekiah. ‘What happened to my father, what happened to my brother, what happened to my son?’ They would say to him: “Those who are to death, to death, and those who are to the sword, to the sword” (Jeremiah 15:2). They would laud with one hand and lament with one hand, to realize what is stated: “Your splendor will be upon your heads…[you will not lament and you will not weep]” (Ezekiel 24:23).⁸⁶Although the exiles were inwardly mourning, they could not express that outwardly, as foretold by this verse.
“Before the silver cord is severed” (Ecclesiastes 12:6) – this is the genealogical chain.⁸⁷Families of impeccable lineage kept meticulous genealogical records and were careful to marry only families with similarly impeccable lineage. This ability, and certainly the records, were lost during the period of destruction and exile. “And the golden bowl is shattered” (Ecclesiastes 12:6) – these are matters of Torah, which are “more desirable than gold and much fine gold” (Psalms 19:11). “The pitcher is smashed at the spring” (Ecclesiastes 12:6) – two amora’im, one says: The pitcher of Barukh at the spring of Jeremiah,⁸⁸Barukh ben Neriya was the disciple of Jeremiah. The transmission from master to disciple was disrupted. and one says: The pitcher of Jeremiah at the spring of Barukh. That is what is written: “[Then Barukh answered them:] From his mouth he would recite [all these words] to me [and I would write on the scroll with the ink]” (Jeremiah 36:18).⁸⁹In this verse, Barukh copied down what Jeremiah said. The midrash may be alluding to the fact that Jeremiah was dependent upon Barukh’s skill as a scribe, which was enhanced by Divine inspiration (Maharzu); alternatively, Jeremiah the teacher was enriched by his student’s insights and questions (Etz Yosef). “And the wheel is shattered into the cistern” (Ecclesiastes 12:6) – this is Babylon, which is the low point of the world. Rabbi Yoḥanan said: “Who says to the depths [letzula]: Be dry” (Isaiah 44:27) – [the depths] are Babylon. Why is it called “the depths”? Because the waters of the Flood were submerged [tzalelu] there,⁹⁰Some emend the text to read: Those who died in the Flood were submerged there (Etz Yosef). as it is written: “As Babylon caused the dead of Israel to fall, so at Babylon shall fall the dead of all the land” (Jeremiah 51:49).
Reish Lakish said: It is written: “They found a valley in the land of Shinar, and they settled there” (Genesis 11:2). Why is it called Shinar? Because the generation of the Flood was emptied [sham ninar] there. Alternatively, Shinar, because they are emptied of all of the mitzvot,⁹¹The Jews who were exiled there no longer fulfilled the agricultural mitzvot, which apply only in the Land of Israel. the mitzvot of terumot and tithes. Alternatively, [it is called] Shinar because [its inhabitants] die in deprivation, without a lamp and without a bathhouse.⁹²Shinar is thus understood to mean she’ein ne’or, “no one is awake” at night because they have no candles (Midrash HaMevo’ar). Alternatively, Shinar, because they die as lads [ne’arim]. Alternatively, Shinar, it is a city whose princes are lads and reject the Torah. Alternatively, Shinar, because it produced an enemy and a foe [soneh ve’er] of the Holy One blessed be He. Who was this? This was Nebuchadnezzar.
“And the dust returns to the earth as it had been” (Ecclesiastes 12:7) – they were from Babylon, and there they returned. “And the spirit returns to God, [who bestowed it]” (Ecclesiastes 12:7) – this is the Divine Spirit. When the Divine Spirit departed, they were exiled. Once they were exiled, Jeremiah would lament over them: How [eikha] does…sit solitary?” (Lamentations 1:1).

That they did not change their name. Thus Reuben and Simeon went down (to Egypt), and Reuben and Simeon (with no name change) came up (from Egypt).
And they did not change their language, as stated (in Gen. 45:12): THAT IT IS MY MOUTH (i.e., MY LANGUAGE) WHICH IS SPEAKING UNTO YOU. Thus they were talking in the sacred tongue.
That they did not reveal their secrets, when Moses said to them (in Exod. 3:22): BUT EACH WOMAN SHALL BORROW <OBJECTS OF SILVER, OBJECTS OF GOLD, AND CLOTHING> FROM HER NEIGHBOR <AND FROM THE WOMAN WHO SOJOURNS IN HER HOUSE>. Now the command was entrusted to them for twelve months, but they never revealed it to the Egyptians.
And they were not unbridled in unchastity, as stated (in Cant. 4:12): A LOCKED GARDEN IS MY SISTER, MY BRIDE, A LOCKED FOUNTAIN,¹⁰⁷Gal. The word can also mean “door” and the midrash may well have this meaning in mind. A SEALED SPRING. (ibid.:) A LOCKED GARDEN. These are the males. A LOCKED FOUNTAIN, A SEALED SPRING. These are the females. You yourself know that it is so, since there was <but> one exception and Scripture aired her case (in Lev. 24:10–11): NOW THERE WENT OUT THE SON OF AN ISRAELITE WOMAN, <WHOSE FATHER WAS AN EGYPTIAN > […. AND THE NAME OF HIS MOTHER WAS SHELOMITH BAT DIBRI OF THE TRIBE OF DAN.]¹⁰⁸If he were not a bastard, his father’s name would have been given. Now in all those forty years that they were in the desert, they never committed the sin of unchastity, until they came to Shittim. It is therefore stated (in Numb. 25:1): WHILE ISRAEL WAS STAYING AT SHITTIM, <THE PEOPLE BEGAN TO GO WHORING>. AT SHITTIM, because they had committed folly (shetut),¹⁰⁹The word can also mean “idolatry.” as stated (in Prov. 6:32): ONE WHO COMMITS ADULTERY WITH A WOMAN HAS NO SENSE.

5 Rabbi Berakhiah opened [his discourse] in the name of Rabbi Yirmiyah: "The path of life leads upward for an intelligent man" (Proverbs 15:24) - the path of life is nothing but Torah, as you say (Proverbs 3:18), "She is a tree of life for those who grasp her." Another interpretation of "The path of life leads upward for an intelligent man" - the path of life is nothing but afflictions, as you say (Proverbs 6:23), "and the path of life is the rebuke that disciplines." "Leads upwards for an intelligent man" - for one who looks at the commandments of the Torah. What is written above the matter? "You shall not finish the corner of your field" (Leviticus 23:22).

Another interpretation of, "And you shall take for yourselves" (Leviticus 23:40): This is [the understanding of] that which is written (Psalms 16:11), "You will inform me the path of life, complete joy." David said in front of the Holy One, blessed be He, "Teach me through which gate it is straight to life in the world to come." Rabbi Yudan said, "The Holy One, blessed be He, said to David, 'If you need life, you need afflictions, as it is written, "And the path of life is the rebuke that disciplines."'" "Complete joy (literally, satiation of joys)" - He has satiated us with five joys: Scripture, Mishna, Mishnah, Talmud, Tosefta, and aggadot. Another interpretation of "complete (sova) joy" (Psalms 16:11) - these are the seven (sheva) groups of the righteous that will greet the face of the Divine Presence in the future. And their faces are similar to the sun, the moon, the firmament, the stars, lightning, lilies and the pure menorah that was in the Temple. From where [do we know] the sun? Since it is stated (Song of Songs 6:10), "radiant as the sun." From where [do we know] the moon? Since it is stated (Song of Songs 6:10), "beautiful as the moon." From where [do we know] the firmament? Since it is stated (Daniel 12:3), "And the knowledgeable will be radiant like the bright firmament." From where [do we know] the stars? Since it is stated (Daniel 12:3), "and those who lead the many to righteousness will be like the stars forever and ever." From where [do we know] lightning? Since it is stated (Nahum 2:5), "they appear like torches, they race like lightning." From where [do we know] lilies? Since it is stated (Psalms 45:11), "For the choirmaster; upon lilies." From where [do we know] the pure menorah? Since it is stated (Zechariah 4:2), "He said to me, 'What do you see?' And I said, 'I see a menorah all of gold.'" "Pleasant things are ever in Your right hand" (Psalms 16:11). And who will inform us which group are the most beloved and pleasant among them? Two Amoraiam (scholars of the Talmudic period) [differed about this]. One said, "That is [the one] that comes with the power of Torah and the power of [the] commandments." And the other said, "Those are the scribes and the teachers of Mishnah who teach infants truthfully and will stand in the future in the right hand of the Holy One, blessed be He." This is [the understanding of] that which is written, 'Pleasant things are ever in Your right hand.'" Another interpretation of "Complete (sova) joy" (Psalms 16:11) - these are the seven (sheva) commandments of the festival, and these are them: The four species that are in the lulav, the sukkah (hut), the festival offering and the offering of joy. If there is an offering of joy, why is there a festival offering; and if there is a festival offering, why is there an offering of joy? Rabbi Avin said, "[There is a relevant] parable about two that went into a judge and we do not know who was victorious. Rather we know that the one that [comes out] carrying a palm branch is the winner. So [too] Israel and the nations of the world come and prosecute [each other] before the Holy One, blessed be He, on Rosh Hashanah and we do not know who won. Rather when we see that Israel is coming out from in front of the Holy One, blessed be He, with their lulavs and citrons in their hands, we know that Israel are the winners (and that creates a need to offer an offering of joy, as well as the holiday offering). Hence, Moshe warns Israel and says to them (Leviticus 23:40), 'And you shall take for yourselves.'"

the world to come — (Proverbs 6:23) "For a mitzvah is a lamp, and Torah is light, and the chastisements of mussar the way of life (in the world to come)." What is the way that leads to the world to come? Afflictions.

...Another opinion: And they shall make an ark of gopher wood. And immediately after: and they shall make an ark of wood. What is written above? And take for Me gifts. Just as the Torah comes before everything, so too here, in the deeds of the Tabernacle, the Ark comes before any vessel. Just as light came before all the deeds of Creation, as it is written "And E-lohim said 'let there be light' (Genesis 1) so too regarding the Tabernacle, in the Torah that is called light, as it is written 'Because a mitzvah is a candle and Torah is light' (Proverbs 6), all the deeds came after the Torah. Another opinion: 'And they shall make the ark' - why regarding all these vessels it is written 'and you [singular] shall make' but regarding the ark it is written 'and they shall make'? R. Yehudah the son of Shalom said: The Holy One said to him [Moses] - all can come and busy themselves with the ark, so that all come and merit the Torah. And R. Shimon b. Yochai said: There are three crowns -- the crown of royalty, the crown of priesthood and the crown of Torah.The crown of royalty -- this is the shulchan (Table), about which it says, "a gold crown all around."The crown of priesthood -- this is the mizbe'ach (Altar), about which it says, "a gold crown all around."And the crown of Torah -- this is the aron (Ark), about which it says, "a gold crown [all around]"...Why does it say about all of them, "You shall make for it," whereas about the Ark it says, "You shall make on it?" [This is] to teach you that the crown of Torah is superior to all of them. If a person merits Torah -- it is as if he merited them all.

(Devarim, Ibid.) "in your sitting in your house and in your walking upon the way": And thus is it written (Proverbs 6:22) "In your walking it shall lead you; in your lying down it shall guard you; and in your waking it shall speak for you."

"I have set My bow [qeshet] (Genesis 9:13)": my appearance [qishuti], a thing that is similar to me. Really? Rather as straw is like grain. "When I bring clouds over the earth (Genesis 9:14)": Rabbi Yudan in the name of Rabbi Yudan son of Simon: "Like one who was holding in his hand boiling flour, he seeks to give it to his son, and his son to his servant". "When the bow is in the clouds, I will see it and remember the everlasting covenant between God (Genesis 9:15): this is the measure of judgment above, "and all living creatures, all flesh that is on earth": Rabbi Yitzchak and Rabbi Yochanan and Rabbi Yudan Giyori were walking to hear the Torah from Rabbi Shimon son of Yochai, some say on parasha Nedarim, others on parashah Nesakhim, and they received farewells but stayed there one more day, and they said "We must receive farewells a second time". One of them interpreted and said to them: "So it is written: "Then Joshua blessed them and dismissed them, and they went to their homes (Joshua 22:6)". Teaching what does it say: "Furthermore, when Joshua sent them off to their homes, he blessed them (Joshua 22:7)"? Rather at the time when Israel was conquering and dividing the land the tribe of Reuben and Gad were with them and did that for fourteen years and they received farewells from Joshua to go "to their tents". And they were there several days further and they repeated the receiving of farewells from him for a second time, and so it is said: "Furthermore, when Joshua sent them". Rabbi Yudan said: "The tribe of Reuben and Gad were the attendants of Joshua and joined with him at the Jordan, and when they saw that his attendants were lessened they returned and joined up with him until his house. The later blessing was greater than the first; see! It is written: "and said to them, “Return to your homes with great wealth—with very much livestock, with silver and gold, with copper and iron, and with a great quantity of clothing. Share the spoil of your enemies with your kinsmen (Joshua 22:8)"". And another interpreted that thus it is written: "On the eighth day he let the people go. They bade the king good-bye (1 Kings 8:66)". Teaching what does it say: "On the twenty-third day of the seventh month he dismissed the people to their homes. They bade the king goodbye (2 Chronicles 7:10)"? Rather they received a farewell from him, and they stayed there several days afterward and they repeated the receiving of farewells a second time, and thus is it said: "On the twenty-third day of the seventh month he dismissed the people". Rabbi Levi said: "It is written: "They observed the dedication of the altar seven days, and the Feast seven days (2 Chronicles 7:9)": do you not have seven days before the festival which had among them Shabbat and Yom Kippur, and Israel was drinking, eating, rejoicing, and lighting lights for seven days? And finally they returned and felt upset about the matter. They said: "You will say that in our hands is a sin because we desecrated Shabbat and did not fast on Yom Kippur". And so to pacify them that the Holy One, blessed be He, was pleased with their deeds, he emitted a divine voice that said to them: "All of you are from the children of the World to Come", and the later blessing was greater than the first, as it is said: "and went to their homes, joyful and glad of heart (1 Kings 8:66)". Rabbi Yitzchak said: ""Joyful" because they found their wives pure, and "glad of heart" because they became pregnant with males". Rabbi Levi said: "He emitted a divine voice that said to them: "All of you are from the children of the World to Come"". And another interpreted that thus it is written: "She went away (2 Kings 4:5)". Teaching what does it say: "She came and told the man of God (2 Kings 4:7)"? Rather "and the oil stopped (2 Kings 4:6)" because the oil was more valuable, and she came to ask if she should sell or not sell. The later blessing was greater than the first: "And you and your children can live on the rest (2 Kings 4:7)": until the dead live. And when Shimon son of Yochai saw them that they were people of refinement, he sent with them one companion of the scholars to know what they were interpreting on the road and one of them interpreted: "As it is written: "The angel of God, who had been going ahead of the Israelite army, now moved and followed behind them (Exodus 14:19)". Teaching what does it say: "And the pillar of cloud shifted from in front of them and took up a place behind them"? Rather this is the measure of judgment because it was threatening Israel the Holy One, blessed be He, turned it around and it threatened the Egyptians". And another interpreted: "It is written: "When the bow is in the clouds, I will see it and remember the everlasting covenant between God and all living creatures, all flesh that is on earth (Genesis 9:15): "between God": this is the measure of judgment above, "and all living creatures, all flesh that is on earth": this is the measure of judgment below. The measure of judgment about is hard, and the measure of judgment below is bendable". And one from them interpreted: "Wisdom is better than rubies; no goods can equal her (Proverbs 8:11)" and in another place it says: "She is more precious than rubies; all of your goods cannot equal her (Proverbs 3:15)". "Your goods": these are the commandments and good deeds. "Your goods": these are gemstones and pearls". Rabbi Acha in the name of Rabbi Tanchuma son of Rabbi Chiyya: "My goods and your goods cannot equal her "For only in this should one glory: In his earnest devotion to Me. For I Hashem act with kindness, Justice, and equity in the world; For in these I delight —declares the Hashem (Jeremiah 9:23)". The Parthian King Artaban sent to Rabbi Judah a priceless pearl and he said to him: "Send to me something of a value like the value of this". So Rabbi sent to him a mezuzah. He sent and said to him: "I sent to you an item of great value and you sent to me an item whose value is one polar!" He said to him: "My goods and your goods cannot equal her". And further you sent me something that it is necessary for me to protect, but I sent you something which is full of knowledge and will protect you, as it is said: "When you walk it will lead you; When you lie down it will watch over you; And when you are awake it will talk with you (Proverbs 6:22)": "When you walk it will lead you" in this world. "When you lie down it will watch over you": in the time of death. "And when you are awake it will talk with you": in the future to come".

(Bamidbar 6:25) "The L-rd cause His countenance to shine upon you": He will give you "light" of the eyes. R. Nathan says: This refers to the light of the Shechinah, as it is written (Isaiah 60:1-2) "Arise, shine, for your Light has come. For the darkness will cover the earth, and a thick mist, the peoples, but upon you the L-rd will shine, and His glory will be seen upon you," (Psalms 67:2) "G-d will favor us and bless us. He will cause His countenance to shine upon us, Selah," (Ibid. 118:27) "… and He shone for us." Variantly: "The L-rd cause His countenance to shine upon you": This refers to the light of Torah, as it is written (Proverbs 6:23) "For a mitzvah is a lamp, and the Torah, light." "and be gracious to you": in (the granting of) your requests, as it is written (Shemot 33:19) "And I shall be gracious to whom I shall be gracious, and I shall be merciful to whom I shall be merciful." Variantly: Let Him grant you grace in the eyes of man, as it is written (Bereshit 39:21) "And He granted him grace in the eyes of the overseer of the prison," and (Esther 2:14) "And Esther found favor in the eyes of all who saw her," and (Daniel 1:9) "And G-d granted Daniel grace and mercy," and (Proverbs 3:4) "You will find favor and goodly wisdom in the eyes of G-d and man." Variantly: "and be gracious to you": with understanding, insight, mussar, and wisdom. Variantly: "and be gracious to you": in Torah study, as it is written (Proverbs 4:9) "It (Torah) will set a chaplet of grace upon your head," and (Ibid. 1:9) "For they (words of Torah) are a chaplet of grace to your head and a necklace to your throat." Variantly: "and be gracious to you": with gifts of "grace," as it is written (Psalms 123:2) "Behold, as the eyes of servants to their masters; as the eyes of a maidservant to the hand of her mistress, so are our eyes to the L-rd our G-d, until He grants us grace," and (Ibid. 3) "Grant us grace, O L-rd, grant us grace, for we are fully sated with contempt, and (Isaiah 33:2) "O L-rd, grant us grace, for in You have we hoped."

A parable—To what is the matter comparable? To a man who wished to take a voyage at sea. If he did not take with him bread and water from an inhabited land, he will not find anything to eat or to drink on the sea. Again, || if a man wish to go to the end of the wilderness, unless he take from some inhabited place bread and water, he will not find anything to eat or to drink in the wilderness. Likewise, if a man did not repent in his lifetime, after his death he cannot repent. But (God) gives to a man according to his ways, as it is said, "I the Lord search the heart, I try the reins, even to give every man according to his ways, according to the fruit of his doings" (Jer. 17:10).

Variantly: "Torah was commanded to us by Moses": It is not from Moses alone that we hold the Torah; for our fathers, too, acquired it, viz. (Devarim, Ibid.) "the inheritance of the congregation of Jacob." This tells me (only) of an inheritance for the sons of kings. Whence do I derive the same for the sons of non-kings? From (Devarim. 29:9) "You are standing this day, all of you, etc." Variantly: Do not read it "morashah" ("inheritance"), but me'orasah" ("betrothed"), the Torah being betrothed to Israel, and (it is forbidden) to the gentiiles as (is) a married woman. Similarly, (Mishlei 6:27-29) "Will a man draw forth fire into his lap, and his clothes not be burned? Will a man walk on coals and his feet not be scorched? So, he who comes to his friend's wife. No one who touches her shall go clean." Thus "the betrothed of the congregation of Jacob."